the newly introduced, anomalous view mentioned earlier.

As for the well-known disagreement among the imams concerning someone who wakes near the end of the appointed time and cannot perform the prayer before sunrise if he first performs ablution: should he pray with dry ablution, or perform ablution and pray after sunrise? There are two well-known views:

The first is Mālik’s view, which gives consideration to the appointed time.

The second is the view of the majority, including Ahmad, al-Shāfiʿī, and Abū Hanīfah. This is the issue that has led some to mistakenly suppose that a prerequisite takes precedence over the appointed time. That is not so, for the appointed time for someone who has been asleep begins when he awakens. As established in an authentic hadith, the Prophet, may Allah bless him and grant him peace, said:

“Whoever sleeps through a prayer or forgets it should pray it when he remembers it, for that is its appointed time.”

Thus, he made the time at which Allah requires His servant to perform the prayer the time when he remembers or awakens. Accordingly, whoever performs it at that time, attaining the required ritual purity to the extent that he can, has performed it within its appointed time. He has neither been negligent nor neglected the prayer. The Prophet, may Allah bless him and grant him peace, said:

“There is no negligence in sleep; negligence occurs only when one is awake.”

This differs from the case of someone who is awake from the beginning of the appointed time, for he is commanded to perform the prayer within that time. If he deliberately delays it beyond that time, he has neglected it and been negligent. Thus, if he is kept from performing it by attending to one of its prerequisites