then he may delay it beyond its time, because he is occupied with a condition that he can fulfill shortly—namely, drawing the water from the well. But if he needs to dig the well, he should not delay it, because this condition cannot be fulfilled soon. This is the view adopted by the author.

The correct view, however, is that it is not permissible to delay it beyond its time at all. If he fears that the time will expire, he should pray according to his circumstances, even if he could fulfill the condition shortly, based on the verse. Moreover, if it were permissible to wait for the conditions to be fulfilled, the concession of tayammum would not have been legislated, for every person could delay the prayer until he found water. Their answer to this objection by saying, “shortly,” carries no weight, because for one who delays the prayer beyond its time, there is no difference between delaying it for a long time or for a short time: in both cases, it has been performed outside its prescribed time. This was the position chosen by Shaykh al-Islam (1). Accordingly, he should pray within the time using tayammum and while naked. Thus, only one case is excluded: that of one who intends to combine the prayers. It has already been noted that this is only a formal delay.

Issue: The scholars differed over whether it is permissible to delay the prayer in a state of intense fear, such that a person is unable to pray in any manner whatsoever—neither with his heart nor with his limbs. There are two views (2). The sounder of them is that it is permissible in this situation, because if he were to pray, he would not know what he was saying or doing,