perform it except after its time has passed. The sin of delaying it remains one of the major sins that repentance and similar means can erase. As for the other obligatory requirements, they can still be fulfilled when making up the prayer.

As for the rulers who used to delay the prayer beyond its appointed time, whom the Prophet, peace and blessings be upon him, forbade fighting: if it is said that they merely delayed the prayer until the end of its time, there is no issue. But if it is said—and this is the correct view—that they let its time expire, the Prophet, peace and blessings be upon him, commanded the Muslim community to pray within the appointed time, saying:

“Make your prayer with them a voluntary prayer.”

He forbade fighting them, just as he forbade fighting rulers when they appropriated things for themselves, wrongfully withheld people’s rights, and transgressed against them, even though major sins were committed in the course of this.

Anyone who delays the prayer beyond its appointed time is guilty of flagrant sin. Rulers are not to be fought merely because of their sinfulness, even though an individual within the authorities’ power may be put to death for certain forms of sin, such as unlawful sexual intercourse and the like. Not every act punishable by death therefore permits fighting rulers who commit it, for the harm caused by fighting is greater than the harm caused by a major sin committed by the ruler.

For this reason, some scholars among the followers of Ahmad and others explicitly stated that voluntary prayers may be offered behind sinful prayer leaders. The Prophet, peace and blessings be upon him, commanded people to pray behind rulers who delayed the prayer until its time had expired. Such leaders are guilty of flagrant sin, yet he commanded that the prayer be offered behind them as a voluntary prayer.