How sound are the rulings mentioned in Gamal al-Banna's article "Combining Prayers," which are based on the principles of ease and removing hardship in Islam, and sometimes justify delaying the Maghrib prayer under certain circumstances? And is the one who delays it considered sinful?

Religion is ease, and "hardship brings ease," but it is measured by harm. What is difficult without considerable harm, the Lawgiver desired its endurance, such as fasting in the heat.

For a fasting person to break their fast before the Maghrib prayer is permissible and does not signify negligence in congregational prayer. Rather, it is incumbent upon them to pray in congregation. If there is no nearby mosque or hall in the hotel, there is no impediment to praying in congregations in homes. It has been authentically narrated from Anas that the Prophet, peace and blessings be upon him, led them in prayer in his home.

It has been authentically narrated in Hadiths that it is permissible to combine two prayers. The Hanbalis and Ashhab from the Malikis permitted it. However, the practice of the Prophet, peace and blessings be upon him, and the Rightly Guided Caliphs was to adhere to praying each obligatory prayer at its appointed time with the congregation. "Prayer at its appointed time" is among the most beloved deeds to Allah. Delaying prayer beyond its time without a valid excuse is blameworthy, like the prayer of a hypocrite.

The words of the jurists, such as the book Kifayat al-Akhyar, are sound, and their meaning is found in the jurisprudence of other schools of thought. This is indicated by the fact that a servant is obligated by what they are capable of, for "whatever I have commanded you, do of it what you are able."