And likewise, if the wound is bandaged, or a bone is broken and a splint has been placed over it, wiping over it with water is better than dry ablution. If someone who is ill, wounded, or suffering from a broken bone enters a state of major ritual impurity through intercourse or otherwise, and water would harm him, he should perform dry ablution and pray. Alternatively, he should wipe over the splint and wash the rest of his body, if he can, and pray.

A woman may not refuse her husband intercourse; rather, he may have intercourse with her. If she can take a ritual bath, she should do so; otherwise, she should perform dry ablution and pray. When her menstruation ends, he must not have intercourse with her until she has taken a ritual bath. If she cannot do so, she should perform dry ablution, and her husband may then have intercourse with her. The man who has intercourse should perform dry ablution in the same circumstances in which he would do so for prayer.

If the time for prayer begins—for example, at dawn—and taking a ritual bath would prevent him from praying until after sunrise because the water is far away, the bathhouse is closed, or he is poor and cannot afford the bathhouse fee, he should perform dry ablution and pray within the prescribed time. He must not delay the prayer until its time has passed.

If, however, he wakes up with insufficient time remaining to take a ritual bath, and water is available, then according to most scholars he should bathe and pray after sunrise. For him, the prayer time begins when he wakes up, unlike someone who is already awake, for whom it begins at dawn.

Prayer must be offered within its prescribed time. No one whatsoever may delay it beyond that time, whether with an excuse or without one. Rather, one must pray within the prescribed time to the best of one’s ability.