Almighty Allah commands that we guard diligently of our prayers and we do not delay or postpone the proper and due performance of prayer, no matter what the exigency or emergency may be. The insistence on performing prayer at the divinely-appointed times is so much stressed that the holy Qur’aan commands that prayer be performed even in times of grave danger when engaged in fighting the enemy-in times of war. Even if the fighting is severe and heavy, the holy Qur’aan orders that prayers be performed while mounted on one’s means of transport and facing any direction, even while in motion and even if one is unable to perform ruku and sajdah due to the extreme danger and awkward circumstances produced by the war. Indeed, we must ponder and realize the vital importance of prayer from this command to perform prayers at the appointed time even when one’s life is in grave danger. There is no permission to postpone the performance of prayer. This is what is meant by “guarding” prayer mentioned in the holy Qur’aan. The holy Qur’aan also commands that if the danger of the enemy making a sudden attack is imminent, the Muslim army should split up into groups. One groups should perform prayer while the other group fights on or guards. After the one group has performed the prayer, the other groups will come to prayer while the first group will go into confrontation with the enemy. The prayer to be performed on the battlefield under such dangerous conditions differs to some extent from the normal prayer in method of performance of the raka’ts. The methods of performing prayer in dangerous circumstances is described in the books of Fiqh.
All Ulama unanimously aver that if a kaafir whom none has heard proclaiming the Kalimah, performs Salaat, then it is incumbent to regard him as amuslim. Zakaat, although of fundamental importance, is not a salient and conspicuous sign of Islam as Salaat is.
The point to observe and reflect on here is that even in the most dangerous of times permission to delay the prayer is not granted. This amply establishes the vital importance of prayer in the life of a Muslim. In certain circumstances, e.g. sickness, non-availability of water, etc., one is not able to utilize water to achieve the states of tahaarat (purity). However, not with standing such circumstances, the holy Qur’aan does not grant permission of prayer until one is able to acquire the state of tahaarat by means of water. For this exigency, the holy Qur’aan orders that Tayammum be made. By means of Tayammum, Allah Ta’ala bestows on us the states of tahaarat, hence prayer has to be executed at its proper time. There is no permission to postpone the prayer. The holy Qur’aan orders that if one is unable to stand and perform prayer, due to illness or weakness, one has to sit and perform prayer. If the sickness and weaknes are such that even sitting is not possible, the prayer has to be performed while laying down and Ruku, and Sajdah shall be made by means of signs. But, permission to delay prayer is not granted.Prayer is the salient and most outstanding feature of Islam. It is the distinguishing factor between kufr and Imaan. All Ulama unanimously aver that if a kaafir whom none has heard proclaiming the Kalimah, performs Salaat, then it is incumbent to regard him as amuslim. Zakaat, although of fundamental importance, is not a salient and conspicuous sign of Islam as Salaat is.
