Explanation of the author's statement: "… and one who is occupied with its condition which he can obtain soon …".

The Shaykh :"And one who is occupied with its condition which he can obtain soon" means one who is occupied with a condition that he can obtain soon. For example, a person whose garment tears, and he begins to sew it, and the time for the prayer is about to end. If he prays before he finishes sewing, he prays naked. If he waits until he finishes sewing, he prays covered. Is obtaining it near or far? It is near, because all he has to do is sew the garment. So we say here that it is permissible to delay the prayer from its time because he is occupied with a condition that he can obtain soon. Another example is a person who reaches water. He reaches water, but he has no water; all that remains for him is to lower the bucket, draw out the water, and perform ablution with the water. But the sun is now about to set, meaning he cannot extract the water before the sun sets. So we tell you to delay the 'Asr prayer until the sun sets, because you are occupied with what? With a condition, which is the completion of the water, which you can obtain soon. If this man reached water, but the water requires digging a well, and he says, "I will delay the prayer until I dig the well," is that right? That is a condition that he can obtain far away, even if the well is one of the wells with near water, because this is far. This is what the author held. The correct view is that it is not permissible to delay it from its time absolutely, and that if he fears the time will end, he prays according to his state, even if it is possible to obtain the condition soon. Because Allah said And because if it were permissible to consider, or if waiting for conditions were allowed, the legislation of tayammum (dry ablution) would not be valid, because every person could delay the prayer until he finds water. … regarding this objection, due to his saying "soon" … it does not affect the ruling. Why? Because there is no difference between one who delays the prayer from its time for a long period or a short period. One who delays it from the time, whether by a quarter of an hour, ten minutes, or five minutes, is like one who delays it from the time for twenty hours. All of them have taken it out of its time. If the ruling is the same in taking the prayer out of its time, then it is not permissible to delay it to wait for obtaining a condition, even if he can obtain it soon. You say, "This man prays, and the water is near him, but all that remains for him is to lower the bucket and draw out the water." We say, yes, he prays with tayammum and does not take the prayer out of its time. And we say the same for one who wants to sew his garment. Now, what is the exception? Only one thing, which is if he intends to combine prayers. Who is it that is permitted to do so? Then we said that if he intends to combine, it is permitted for him, and in reality, it is a formal delay, because the time of two prayers is a time for both of them. The scholars differed on the issue of whether it is permissible to delay the prayer due to intense fear, such as if the fear is so severe that a person cannot pray, neither with his heart nor with his limbs, due to the intensity of the fear. People are scattered, and a person cannot remember or visualize what he says or does. Is it permissible to delay the prayer in this state, or is it not permissible? We say the scholars have two opinions on this: one is no, and the second is yes. The correct view is that it is permissible in this state. It is permissible to delay it if he is unable to pray at all, because here, if he prays, he does not know what he says or does, and he cannot possibly be occupied now. He is defending against what? He is defending against death. He is defending against death and is unable to recall what he says or does. This was reported from some of the Companions (may Allah be pleased with them), as in the hadith of Abdullah ibn Abi Musa regarding the conquest of … They delayed the prayer from its time until the morning, the Fajr prayer, until Allah granted them victory. And upon this is based the delay by the Prophet (peace and blessings be upon him) of the prayer of the Trench from its time. The Prophet (peace and blessings be upon him) said, "They kept us busy with it," meaning to the extent that he was unable to pray it. The Battle of the Trench was in the fifth year, and the Battle of Dhat al-Riqa' was in the fourth year, according to the well-known view. And the Prophet (peace and blessings be upon him) prayed the prayer of fear in it. According to the well-known view that the prayer of Dhat al-Riqa' was in the fourth year, the Prophet (peace and blessings be upon him) delayed the prayers on the days of the Trench due to the intensity of the fear, not just the fear, but the intensity of the fear, to the extent that he could barely count any of the prayers. And upon this, the delay of the prayer from its time is in two places: when combining is permitted for him, or in the intensity of fear where he is unable to pray in any way. Now, is it permissible to delay the prayer for the sake of work? Because there are people who work in Europe, and the companies there do not allow them to free themselves for prayer, either out of defiance of them or seeking worldly gain, and Allah knows best, but they do not allow them. So he says, "I will delay the five prayers until I come to sleep, and I will not sleep until I pray them." What do you say?

The questioner : A brief call has been opposed … .

The Shaykh : Is it permissible? No, it is not permissible. This is not permissible. We say, if you do not live except in this state, then do not live. Leave the job. This is