his need and intend to combine the prayers, because combining is permissible in this situation. But if the prayer cannot be combined with the one following it—as in the case of the Fajr, Asr, or Isha prayer—then the scholars have two views on this issue (1):

The first view is that he should pray, even while resisting the two natural urges, in order to preserve the prayer within its prescribed time. This is the view of the majority.

The second view is that he should relieve himself and then pray, even if the time has expired.

This view is closer to the principles of the Shariah, for it is undoubtedly a matter of ease. When a person is resisting the two natural urges, he fears harm to himself, in addition to his distraction from the prayer.

This applies where the urge is relatively mild.

As for an intense urge—such that he does not know what he is saying, is nearly overcome by the severity of the pressure, or fears that he will be overtaken by a nullifying discharge without any choice on his part—then there is no doubt that he should relieve himself and then pray. There should be no disagreement concerning this.

His statement: “or when food that he desires is present,” means that it is disliked for him to pray when food is present which he craves. Thus, the author stipulated two conditions:

1. The food must be present.

2. He must desire it.

A third condition should be added: that he is physically and legally able to partake of it.