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Those without water fall into three categories. The first consists of those who know, or consider it most likely, that they will be unable to obtain water within the prescribed prayer time. The second consists of those who are uncertain. The third consists of those who know, or consider it most likely, that they will be able to obtain water at the end of the prescribed time.

For someone in the first category, it is recommended to perform tayammum and pray at the beginning of the prescribed time, so as to gain the merit of praying early, since he has already missed the merit of purification with water. The same ruling applies to someone unable to come into contact with water.

Someone in the second category performs tayammum in the middle of the prescribed time. This means performing it at the latest point that can still be considered the beginning of that time. He delays the prayer in the hope of gaining the merit of purification with water, so long as he does not fear missing the merit of praying at the beginning of the time. Once he fears missing that merit, he performs tayammum and prays, lest he miss the merit of praying early and then fail to obtain water, thereby losing both merits.

Someone in the third category delays the prayer until he obtains water at the end of its prescribed time, because the merit of purification with water is greater than that of praying at the beginning of the time. The merit of praying at the beginning of the time is disputed, whereas that of purification with water is agreed upon. Thus, the merit of praying early may be forgone without necessity, whereas the merit of purification with water may be forgone only out of necessity. Allah, glorified and exalted be He, knows best.

In al-Mudawwanah, by “the end of the time” and “its middle,” he means the end of the preferred prayer time [and the middle of the preferred prayer time], contrary to Ibn Habīb’s view. Allah grants success.