the affected area, it must be removed according to the vast majority of the Muslim community. Nevertheless, if the wound does not stop bleeding—as happened to ‘Umar ibn al-Khattāb, may Allah be pleased with him—they all agree that he must pray, whether such bleeding is considered to invalidate ablution or not, and whether it is copious or slight. For Allah Most High says:

“Allah does not burden a soul beyond its capacity.”

And He says:

“So fear Allah as much as you are able.”

The Prophet said:

“When I command you to do something, do as much of it as you can.”

Any obligation of prayer that a person is unable to fulfil is waived for him. He may not delay the prayer beyond its appointed time; rather, he must pray within that time as best he can. However, most scholars permit him to combine two prayers for a valid excuse. Indeed, according to the stronger of the scholars’ two views, combining prayers is permissible for the sick, women experiencing non-menstrual bleeding, and others with valid excuses. Thus, the Prophet recommended that a woman experiencing non-menstrual bleeding combine the noon and afternoon prayers with a single ritual bath. For a person with a valid excuse, even if he can combine the two prayers with a single purification without any discharge occurring during prayer, combining them is permissible according to the stronger of the scholars’ two views. Likewise, a sick person may combine prayers with a single purification if purifying himself for each prayer would worsen his illness.

Prayer must be performed within its appointed time, with purification using water if possible, and otherwise with dry ablution. Anyone who cannot find water, or fears harm from using it because of illness or severe cold, may perform dry ablution, even if he is in a state of major ritual impurity. He is not required to repeat the prayer according to the stronger of the two views of