the prescribed time; what is lost, however, is the merit of performing them sooner and discharging one’s obligation. Similarly, a person without clothing or one who has performed dry ablution may pray at the beginning of the prescribed time, even if he could pray at its end with ablution and proper covering. In obligatory prayer, however, he needs to discharge his obligation; with the regular sunnah prayers, he needs to make up any deficiencies in his obligatory prayer, for these sunnah prayers complement it. He also needs to avoid prolonging the delay: he is commanded to perform these prayers at their appointed time, so performing them closer to that time comes nearer to fulfilling the command than performing them later. The Prophet, peace and blessings be upon him, said:

“When I command you to do something, do as much of it as you can.”

Thus, he should perform them as close to their appointed time as he can. Shaykh Abū Muhammad al-Maqdisī permits performing the regular sunnah prayers during the prohibited times, agreeing with Abū al-Khattāb. Abū al-Khattāb, however, extends this permission generally, as does al-Shāfi‘ī, and this is the correct view.

If it is asked, “But does someone who intends to fill all his time with prayer not miss out on unrestricted voluntary prayer?”

The answer is: this is not prescribed; rather, it is prohibited. No human being can pray continuously throughout the day and night. He must have time to rest and sleep. It is established in the two Sahīh collections: “One of a group of men said, ‘I will fast and never break my fast.’ Another said, ‘I will stand in prayer and never sleep.’ Another said, ‘I will not marry women.’ Another said, ‘I will not eat meat.’ The Prophet, peace and blessings be upon him, said: