scholars, but according to most of them it is not waived because one cannot fulfil some of the conditions of prayer or because time is short.

Furthermore, if a woman experiencing non-menstrual bleeding, someone suffering from urinary incontinence, or anyone in a similar situation could perform tawāf in a state of ritual purity before standing at Arafāt, but only in this state of ritual impurity afterward, they would perform tawāf only after standing at Arafāt. Likewise, a woman may not fast before Ramadan because she will menstruate during Ramadan; rather, she fasts after fasting has become obligatory.

Moreover, the established principles agree that whenever the choice is between failing to observe the prescribed time of an act of worship and failing to fulfil some of its conditions or essential components, the latter takes precedence. For example, if someone could pray before the prescribed time in a state of ritual purity, properly covered, facing the qiblah and free of physical impurity, but could not do so within the prescribed time, he must pray within that time as best he can, rather than beforehand. This is established by the Quran, the Sunnah and scholarly consensus.

Likewise, one must not delay an act of worship beyond its prescribed time, but must perform it within that time to the best of one’s ability. A person with a valid excuse is permitted to combine prayers only because there are two kinds of prescribed time: a time specific to each prayer for those without an excuse, and a shared time for those with valid excuses. Someone who combines two prayers has offered both within the prescribed time, neither missing either prayer nor offering it before the time at which it is valid, by scholarly consensus.