Aslam

Praise be to Allah.

The

Muslim has to understand the importance of prayer and the necessity of

observing prayer regularly at the appointed times, fulfilling all the

conditions and pillars and essential parts of the prayer. Allah says

(interpretation of the meaning):

“Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours.”

[al-Nisa 4:103]

It was

narrated that ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) said: I

asked the Prophet (peace and blessings of Allah be upon him), “Which deed is

most beloved to Allah?” He said, “Prayer performed on time.” He said, “Then

what?” He said, “Honouring one’s parents.” He said, “Then what?” He said,

“Jihad (fighting) for the sake of Allah.”

Narrated by al-Bukhari (504) and Muslim (85).

So it

is not permissible for the Muslim to delay his prayer beyond the time it is

due. Wudoo does not require a clean place. Even if we assume that it does,

the questioner could make sure that he has wudoo before coming to work and

keep his wudoo so that he can pray on time.

He has

to offer prayer on time. Looking for a clean place where he can perform the

prayer is not too difficult. Prayer is valid in any place on earth so long

as it is clean and pure. The Prophet (peace and blessings of Allaah be upon

him) said: “The earth has been made for me a place of prayer and

purification, so whenever the time of prayer comes for any man of my ummah,

let him pray.” Narrated by al-Bukhari, 335; Muslim, 521. Sharee’ah (Islamic

law) only excludes from this specific places in which prayer is not valid,

which include graveyards and bathrooms. The Prophet (peace and blessings of

Allah be upon him) said: “All the earth is a place of prostration apart from

graveyards and bathrooms.” Narrated by Abu Dawood, 492; classed as saheeh

(authentic) by al-Albani in Saheeh Abi Dawood.

So the

workplace may be a place of prayer if it is clean. If it is not easy then he

should look for somewhere else. Asking his bosses to allocate a corner where

he can pray is not something that is difficult.

Shaykh

al-Islam Ibn Taymiyah said:

If he

deliberately delays the prayer until the time is too short to meet all the

conditions and do all the essential parts of the prayer, such as if there is

some impure substance on him, or he is junub and delays the prayer so that

if he does ghusl the time for prayer will be over, then he has to purify

himself first, but he is a sinner because he is doing the prayer at the

wrong time. He should have purified himself before the time became too short

and prayed on time. When he delays it, then he has to do what is required in

the right sequence even though he is a sinner because of his delaying it.

Sharh

al-‘Umdah,

4/58.

If he

is unable to fulfil one of the conditions of prayer being valid – such as

taharah (purity) – then he should pray on time and he is exempted from this

condition. It is not permissible to delay the prayer until its time is over

in order to fulfil that condition.

Shaykh

al-Islam Ibn Taymiyah said:

Because those who are obliged to pray when the time for prayer comes, but

are unable to fulfil one of its conditions or essential parts at that

moment, but will be able to do so after the time for prayer is over, it is

not permissible for them to delay the prayer until its time is over. If this

were permissible then the one who is unable to purify himself, cover

himself, bow or prostrate, or do any other condition or essential part of

the prayer would be allowed to delay the prayer until he is able to do this,

if he knows or thinks it most likely that he will be able to do it. This is

contrary to the Quran, Sunnah and scholarly consensus, because sharee’ah’s

concern that the prayer be performed on time is greater than its concern for

any other condition or essential part of prayer that cannot be done. Hence

it is not permissible to delay the prayer until its time is over because of

being unable to do some of the essential parts. When the time for the

obligatory prayer is too short and one cannot fulfil the conditions, then

doing the prayer on time takes precedence over the conditions. There is only

one time when fulfilling the conditions takes precedence over the act

itself, which is when the act becomes obligatory towards the end of its

time, such as when a sleeper wakes up at the end of the time, in which case

the prayer becomes obligatory when he wakes up, and he must fulfil the

conditions of prayer. This applies if someone wakes up after the time for

prayer is over.

Sharh

al-‘Umdah,

4/347, 348.

And

Allah knows best.