And [this is general for the state of constrained time and ample time] (18), and because it is a sequence that is deserved [and so it does not drop due to the constraint of time] (19), like the sequence of bowing, prostration, and purification (20). Our position is [that the present prayer] (21) is a prayer whose time has become too narrow for more than it, so it is not permissible for him (22) to delay it, just as if he had no missed prayer upon him. [And because prayer is a pillar from the pillars of Islam, it is not permissible to prioritize a missed prayer over a present one when there is fear of missing its time, like fasting. This is verified by the fact that if he delays the present one, it becomes a missed one, and perhaps missed prayers will accumulate, which would lead to him not performing a prayer in its time, nor would he be liable for the penalty of abandoning it, nor would he perform prayer in a congregation at all, and the Law (Shari'ah) does not come with this. Their reliance on the command to perform missed prayers is countered by the command to perform the present prayer; therefore, one of them must be prioritized, and the present prayer is more confirmed, proven by the fact that one is killed for abandoning it, it is forbidden for him to delay it, and the missed prayer is otherwise; for when the Prophet - may God bless him and grant him peace - slept through the dawn prayer, he delayed it slightly, and he ordered them, so they led their mounts away until they exited the valley] (23), [and his saying - upon him be peace -: "Whoever sleeps through a prayer or forgets it, let him perform it when he remembers it."] (24) is specific.
= whoever sleeps through a prayer, and the chapter on repeating [the prayer] for whoever slept through the prayer until its time the next day, from the Book of Times. Al-Mujtaba 1/236-239. And Ibn Majah, in: The chapter on whoever sleeps through a prayer or forgets it, from the Book of Prayer. Sunan Ibn Majah 1/227, 228. And al-Darimi, in: The chapter on whoever sleeps through a prayer or forgets it, from the Book of Prayer. Sunan al-Darimi 1/280. And Imam Ahmad, in: Al-Musnad 3/267, 269, 282. (18) Omitted from: MS (m). (19) In MS (m): "with the time being ample, so it is deserved when it is constrained". (20) Omitted from: The original. (21) In MS (m): "that it". (22) Omitted from: The original. (23) Between the parts of this paragraph, there is advancement and postponement in MS (m), coming as follows: "And because the present prayer is more confirmed than the missed one, evidenced by the fact that he is killed for abandoning it, and he is judged as an unbeliever according to one narration, and it is not permissible for him to delay it from its time, and the missed prayer is the opposite of that. It has been established that the Prophet - may God bless him and grant him peace - when he slept through the dawn prayer, he delayed it slightly, and he ordered them, so they led their mounts away. And because it is a pillar of the pillars of Islam that has a [fixed] time, it is not permissible to prioritize a missed prayer over a present one if he fears missing it, like fasting." As for the hadith that he - may God bless him and grant him peace - delayed it slightly... etc., then look for it in the previous referencing of the hadith. (24) In the original: "Then the hadith".
و [هذا عامٌّ في حالِ ضِيقِ الوقتِ وسَعَتِهِ] (١٨)، ولأَنَّهُ تَرْتِيبٌ مُسْتَحَقٌّ [فلم يسْقُطْ بضِيقِ الوَقْتِ] (١٩)، كتَرْتِيبِ الركوعِ والسجودِ والطَّهَارَةِ (٢٠). ولَنا، [أنَّ الحاضِرةَ] (٢١) صلاةٌ ضَاقَ وقتُها عن أكثَرَ منها، فلم يَجُزْ لَهُ (٢٢) تَأْخِيرُهَا، كما لو لم يكنْ عليهِ فائِتَةٌ. [ولأنَّ الصلاةَ رُكْنٌ من أرْكان الإِسلام، فلم يُجزْ تقْديمُ فائتةٍ على حاضرةٍ عند خَوْفِ فَوْتِه، كالصِّيامِ، يُحقِّقُه أنَّه لو أخَّرَ الحاضرَ صار فائِتًا، وربَّما كثُرت الفَوائِتُ فَيُفْضِى إلى أن لا يُصَلِّىَ صلاةً في وَقْتِها، ولا تلْزمُه عُقوبةُ تَرْكِها، ولا يُصلِّى جماعةً أصْلًا، وهذا لا يَرِدُ الشَّرْعُ به، وتعلُّقُهم بالأمْرِ بالقضاءِ مُعارَضٌ بالأمرِ بفِعْلِ الحاضرةِ، فلا بُدَّ من تقْديمِ إحداهما، والحاضرةُ آكدُ، بدليلِ أنَّه يُقْتَلُ بتَرْكِها، ويحرُم عليه تأخيرُها، والفائِتَةُ بخلافِه؛ فإنَّ النَّبِيِّ -صلى اللَّه عليه وسلم- لمَّا نام عن صلاةِ الفجرِ أخَّرَها شيئًا، وأمَرَهم فاقْتادُوا رَواحِلَهم حتى خرجوا من الوادى] (٢٣)، [وقولُهُ عليهِ السَّلَامُ: "مَنْ نَامَ عَنْ صَلَاةٍ أَوْ نَسِيَها فَلْيُصَلِّهَا مَتَى ذَكَرَهَا] (٢٤) ". مخصُوصٌ
= من نام عن صلاة، وباب إعادة من نام عن الصلاة لوقتها من الغد، من كتاب المواقيت. المجتبى ١/ ٢٣٦ - ٢٣٩. وابن ماجه، في: باب من نام عن الصلاة أو نسيها، من كتاب الصلاة. سنن ابن ماجه ١/ ٢٢٧، ٢٢٨. والدارمي، في: باب من نام عن صلاة أو نسيها، من كتاب الصلاة. سنن الدارمي ١/ ٢٨٠. والإمام أحمد، في: المسند ٣/ ٢٦٧، ٢٦٩، ٢٨٢.(١٨) سقط من: م.(١٩) في م: "مع سعة الوقت فيستحق مع ضيقه".(٢٠) سقط من: الأصل.(٢١) في م: "أنها".(٢٢) سقط من: الأصل.(٢٣) بين أجزاء هذه الفقرة تقديم وتأخير في: م، جاء هكذا: "ولأن الحاضرة آكد من الفائتة، بدليل أنه يقتل بتركها، ويكفر على رواية، ولا يحل له تأخيرها عن وقا، والفائتة بخلاف ذلك، وقد ثبت أن النبي -صلى اللَّه عليه وسلم- لما نام عن صلاة الفجر أخرها شيئا، وأمرهم فاقتادوا رواحلهم، ولأنه ركن من أركان الإسلام مؤقت، فلم يجز تقديم فائتة على حاضرة يخاف فواتها كالصيام".أما حديث أنه -صلى اللَّه عليه وسلم- أخرها شيئا. . إلخ فانظر له ما تقدم في تخريج الحديث السابق.(٢٤) في الأصل: "ثم الحديث".
