Discussion of the issue of making up missed prayers for one who intentionally left them off, with an explanation of the evidence of both parties, a discussion of it, and a preference for what of it is correct.

The Shaykh : And his statement "It is obligatory to make up the missed prayers" indicates from the author's wording that there is no difference between leaving it off intentionally without an excuse or leaving it off for an excuse. This is the position of the majority of the scholars that making up the missed prayers is obligatory, whether one left them off for an excuse or without an excuse. That is, even the one who intentionally delayed the prayer until its time passed is told that he is sinful and that he must make it up. Is that clear? This is the madhhab of the four Imams and the opinion of the majority of the scholars.
The second opinion in this issue is that if a time-bound act of worship is missed from its time for an excuse, it is made up, but if it is missed without an excuse, there is no making it up. This is not to lighten the burden on the one who delayed it, but to punish him and express displeasure with his action. And there is a difference between lightening the burden and punishment and displeasure.
So we say to the one who left it off intentionally: do not make it up, because even if you make it up a thousand times, Allah will not accept it from you. Allah will not accept it from you even if you repent. If you repent, then do good deeds.
Now, the argument of those who say that it must be made up even if it was left off without an excuse is that they say: because the Prophet (peace and blessings be upon him) said So if the one with an excuse, such as sleep or forgetfulness, is obligated to make it up, then the one without an excuse is all the more obligated.
They also said that when one leaves the prayer until its time passes, it becomes a debt upon him, and a debt has no time limit; a person must make it up immediately, even if the time has passed. Do you see if there is a transaction between you and a person where the debt becomes due on the first night of Rabi' al-Awwal, and then that night comes and you do not pay it, does it drop? No, it remains in your liability until you pay it, even if after a long time. And the Prophet (peace and blessings be upon him) named acts of worship as debts. So if He named them debts, then it is obligatory to make them up even if one left them off without an excuse.
As for those who said that it is not obligatory if it was left off without an excuse, they said: because this time-bound prayer is limited first and last, and the limited thing is described by this time. It is described by this time, meaning a prayer in this time. So if one takes it out of that time without an excuse, he has prayed it in a manner other than the description with which it was made obligatory, is that not so? So he intentionally left off one of its obligations, and it is not valid. Just as if one prays without wudu' intentionally without an excuse, it is not valid. This is also the case if one takes it out of its time intentionally without an excuse; it is not valid because it is a prayer described by what? By time, that it is from such a time to such a time .
Second, if one takes it out of its time without an excuse, he has done it in a manner in which he was not commanded. And it is established from the Prophet (peace and blessings be upon him) that he said And this is an explicit, general text regarding any action, any action whatsoever, because it is an indefinite noun in the context of a condition, so it is for generality any rejected.
Third, if one prays before the time intentionally, his prayer is invalid by consensus, even you say his prayer is invalid. So what is the difference between doing it before the time or doing it after the time? In both cases, he has transgressed the limits of Allah (Mighty and Majestic). He transgressed the limits and took the act of worship out of its time .
Fourth, this man, if he delays it from its time, is an oppressor and a transgressor. And if he is an oppressor and a transgressor, Allah does not love the transgressors and does not love the oppressors. So how can this man, whom Allah does not love for his transgression and oppression, be described as being close to Allah and drawing near to Him? This is contrary to what sound minds and innate dispositions require.
And this opinion, as you see, is a very strong opinion. As for their saying that if it is for the one with an excuse, then for the one without an excuse, or that it is all the more so, that is prohibited. Because the one with an excuse is excused and is not able to perform the action in the time. So when he is not able, he is not obligated except what he is able to do. As for this man who is not excused, what is he? He is able to perform the action and is obligated to do so, but he defied and was arrogant and did not do it. So comparing this to that is the most distant of analogies.
And the issue is not an issue of excuse or what is an excuse. We say yes, the one with an excuse, the prayer is his right when his excuse is removed, as will come, if Allah wills, shortly.
So we say this is a defective analogy, not correct, and it contradicts the generality of the texts, such as And it is contrary to the analogy in the case of praying before the time enters. The correct view is that the one who leaves the prayer intentionally, even according to the opinion that he does not become a disbeliever, just as if he were praying and leaving it off, he does not make it up. But it is obligatory for him to keep this action constantly before his eyes and to increase in acts of obedience and good deeds, so that they may expiate what happened from him of wasting time.