Note: Al-Nawawī explains in his Commentary on Ṣaḥīḥ Muslim and in al-Majmūʿ (3/48) that the Prophet’s words in these reports, “they will delay the prayer from its time,” refer to postponing it beyond its preferred time, not beyond the whole legally allotted period. What is attested of earlier and later rulers is only that they moved it past the optimal time; none of them, Ahmad affirmed, ever pushed it beyond its entire time span (1). Accordingly, these narrations must be interpreted in line with that reality. The command, “perform the prayer at its time,” therefore means at the beginning of its time.

He continues: This indicates that when the imam defers the prayer past its earliest time, it is recommended for the follower to pray it first on his own, then join the imam, thus securing both the beginning of the time and the congregational merit. Should he wish to limit himself to just one, which is better: praying individually at the start, or praying in congregation at the end?

There is a well-known difference of opinion on the matter. Al-Nawawī says that the preferred view is to wait, provided the delay is not excessive.

Shaykh al-Islām states in al-Ikhtiyārāt (p. 19): “The majority of scholars hold that praying early is superior unless delaying brings a greater benefit—such as a person using tayammum who postpones the prayer so he can perform it with wuduʾ at the end of the time, or one praying alone who waits so he can pray in congregation.”

I say: The correct position, attested by the hadiths, is exactly what al-Nawawī chose—that waiting is recommended so long as the delay does not become excessive.