It is well known that even if he knows that, after the appointed time, he will be able to pray with full bowing, prostration, and recitation, he must pray within the appointed time, since he is able to do so.

As for the statement of some of our fellow jurists, “It is not permissible to delay prayer beyond its appointed time except for someone who intends to combine it with another prayer or is occupied with fulfilling one of its prerequisites,” no earlier jurist of our school said this, nor did anyone from any other Muslim school—except perhaps some of al-Shāfiʿī’s followers, though I am uncertain about that. There is no doubt that, by Muslim consensus, this statement cannot apply generally and without qualification. Rather, it concerns a familiar kind of case: someone reaches a well and can lower a rope to draw water, but will not finish until after the appointed time; or someone without clothing can sew himself a garment, but will not finish until after the appointed time; and similar cases.

Even so, what this jurist said concerning these cases contradicts the established position of Ahmad and his followers, as well as the position of the body of Muslim scholars among the Hanafīs, Mālikīs, and others. I know of no one who agrees with him on this except some of al-Shāfiʿī’s followers. Whoever holds this view is refuted by the Muslim consensus that merely being occupied with fulfilling a prerequisite does not permit delaying prayer beyond its legally prescribed time.

If the appointed time begins and someone can search for water but will not find it until after that time has ended, he may not delay the prayer, by agreement of the Muslims, even though he is occupied with fulfilling a prerequisite. Likewise, if someone without clothing can go to a village to buy himself a garment, but would not pray until after the appointed time has ended, he may not delay the prayer; there is no disagreement about this.