deemed to have performed it while incurring sin. If it could likewise be performed after Maghrib, albeit sinfully, there would be no difference between one who performs it when the sun has turned yellow and one who performs it after sunset, except to say that the latter incurs a greater sin. It is well known that the longer he delays it, the greater his sin. Thus, whenever making up an obligation is valid despite the duty to perform it promptly, the longer he delays making it up, the greater his sin becomes.

Whoever sleeps through a prayer or forgets it must perform it when he remembers it, [for that is its time] (1). If he delays it without an excuse, he incurs sin, just as one incurs sin by delaying an obligation that must be fulfilled immediately; nevertheless, performing it thereafter remains valid. If performing Asr after Maghrib held the same status, there would be no purpose in fixing sunset as the end of its time or in the Prophet’s words:

“Whoever catches one rak‘ah of Asr before the sun sets” (2).

Rather, it would be like an obligation that must be fulfilled immediately but is delayed, or like Maghrib when it is delayed until the time of Ishā. It is well known that this may be permissible—indeed, recommended—as on the night at Muzdalifah, just as bringing Asr forward to the time of Dhuhr on the Day of Arafah is recommended by the mass-transmitted Sunnah and the consensus of the Muslims.