So all of these narrations indicate that these timings are for the one who has excuses (‘sahib al-a’dhar’), because they are restricted by obstacles and what is similar to them. What further clarifies what we have mentioned, that it is not permissible to delay Maghrib beyond the disappearance of the sun except due to an excuse, is the established fact that a person is commanded to perform the prayer at this time, and in our view, the command is immediate (‘ala al-fawr’). Therefore, the prayer becomes obligatory upon him in this state. What also indicates this is:
Commentary #12