Likewise, someone who cannot recite al-Fātihah must pray within the appointed time if he could learn it but would not finish doing so until that time had ended. Similarly, someone unable to learn the takbīr (declaration of Allah’s greatness) and tashahhud (seated testimony of faith) must, when time is short, pray as best he can without waiting. Likewise, even if a woman’s non-menstrual bleeding would cease after the appointed time, she may not delay the prayer in order to pray in a state of ritual purity after that time. Rather, she must pray within the appointed time as best she can.

Where combining prayers is permissible, however, the two prayers share a single time, and someone who delays a prayer is not delaying it beyond the time in which it may lawfully be performed. Indeed, according to one of the two views, combining prayers does not require an intention to do so, as Abū Bakr stated. The same applies to shortening prayers; this is the position of the majority, including Abū Hanīfah and Mālik.

Likewise, the prayer in circumstances of fear must be performed within the appointed time, even though delaying it would allow the worshipper to avoid turning his back to the direction of prayer, making extensive movements during the prayer, falling one unit of prayer behind the imam, separating from the imam before the concluding salutation, making up what he has missed before the concluding salutation, and other such actions performed during the prayer in circumstances of fear. These concessions are made only to preserve the appointed time; otherwise, the prayer could be performed in its complete form after that time, even at night.

Likewise, someone uncertain of the direction of prayer may not delay the prayer until he reaches a town where he can ascertain that direction, even if he is able to do so. Disagreement has arisen only where someone could learn the signs indicating the direction of prayer but would not finish learning them until the appointed time had ended. This disagreement is