Is it permissible to adopt your fatwa that delaying prayer beyond its prescribed time is a major sin and not an act of disbelief, knowing that delaying prayer may occur unintentionally in some situations? What is the ruling on delaying prayer until the very end of its time without a valid excuse? Does the time for each prayer extend until the next? Does the time for Fajr prayer end with the appearance of light or with sunrise? Is delaying prayers [jama' ta'khir] during travel, when it is possible to offer them earlier [jama' taqdim], considered delaying the prayer? Is it permissible to offer 'Isha prayer shortened [qasran] individually after leading Maghrib prayer in congregation at the airport?

If you are an unlettered person unable to distinguish sound evidence, then your madhhab (definition) is what the trustworthy scholar issues as a fatwa (definition) to you. In the event of scholarly disagreement, you may choose between the opinions, or act upon what you deem more probable based on the knowledge and piety of the mufti (definition). You must be diligent in performing prayer at its prescribed time, for abandoning prayer is among the gravest sins. There is no excuse for your ignorance of the prayer times due to the availability of prayer calendars. You must perform the prayer immediately upon waking, even if you think its time has elapsed, because making up a missed prayer is an immediate obligation. It is permissible to delay prayer until the end of its optional time, but it is not permissible to intentionally delay it without an excuse until the time of necessity. Not every prayer's time extends until the entry of the next. You are permitted to combine Dhuhr and Asr with a delayed combination (jam' ta'khir), and Maghrib and Isha with an early combination (jam' taqdim), as long as you are traveling.