or forgets it, let him pray it when he remembers it, for that is its appointed time. There is no expiation for it other than that.”

It is therefore not permissible to delay prayer beyond its appointed time because of major or minor ritual impurity, the presence of an impure substance, or any other reason. Rather, one must pray within the appointed time as one’s circumstances allow. Someone in a state of minor ritual impurity who cannot find water or fears harm from using it must perform dry ablution and pray. Likewise, someone in a state of major ritual impurity must perform dry ablution and pray if he cannot find water or fears harm from using it because of illness or cold. Similarly, someone who is naked must pray naked within the appointed time, rather than delay the prayer until after its time has passed in order to pray clothed. Someone who has an impure substance on him that he cannot remove must likewise pray within the appointed time as his circumstances allow. The sick person, too, must pray within the appointed time as his condition permits, as the Prophet, may Allah bless him and grant him peace, said to Imrān ibn Husayn:

“Pray standing; if you cannot, then sitting; and if you cannot, then lying on your side.”

The scholars therefore agree that a sick person must pray within the appointed time, sitting or lying on his side if standing would worsen his illness, rather than pray standing after the time has passed. All of this is because performing prayer within its appointed time is obligatory, and observing that time is the most binding of the obligations of prayer. Likewise, fasting the month of Ramadan is obligatory at its appointed time, and no one may postpone it beyond that time. However, it is permissible to combine the noon and afternoon prayers at Arafah, and the sunset and night prayers at Muzdalifah, by the consensus of the Muslims. Likewise, it is permissible to combine the sunset and night prayers, and the noon and afternoon prayers