extracting it with a bucket or a piece of cloth which he wets and then wrings out, it is binding upon him, even if he fears the time will expire; because being occupied with it is like being occupied with Wudu. The ruling on one who is on a ship in the water is the same as the ruling on one who finds a well. If it is not possible for him to access its water except with difficulty or by endangering himself, he is like one who lacks it. This is the view of al-Thawri, al-Shafi'i, and those who followed them. Whoever has water near him that he can obtain, but fears the time will expire, it is binding upon him to exert effort to reach it and be occupied with obtaining it, even if the time expires; because he is a possessor of water, so Tayammum is not permitted for him, according to His saying, the Almighty: "And you find no water, then perform Tayammum."

Section: If water is offered to him for his purification, it is binding upon him to accept it; because he is able to use it, and there is no obligation [or shame] in that customarily. If he finds it only for a price he cannot afford, and the price is offered to him, it is not binding upon him to accept it; because the obligation [of gratitude/indebtedness] would attach to him. If he finds it being sold for its equivalent price in its location, or a slight increase that he can afford while being independent of it for his food and travel provisions, it is binding upon him to purchase it. If the increase is large and would deplete his wealth, it is not binding upon him to purchase it; because it would cause him harm. If it is large but does not deplete his wealth, Ahmad hesitated regarding one to whom water is offered for a dinar, while he possesses a hundred. Thus, there are two possibilities: One of them is that it is binding upon him to purchase it; because he is a possessor of water and is capable of obtaining it, so he is obligated to use it by the indication of His saying, the Almighty: "And you find no water, then perform Tayammum." The second is that it is not binding upon him to purchase it; because he faces harm in the large increase, so it is not binding upon him to spend it, just as if he feared a thief would take that amount from his wealth. Al-Shafi'i said: It is not binding upon him to purchase it with an increase, whether slight or large, for this reason. Our argument is the statement of Allah, the Almighty: "And you find no water, then perform Tayammum." This person is a possessor [of water], for the capacity to afford the price of the item is like the capacity to obtain the item itself, in terms of preventing the switch to the substitute, as evidenced by the case if it were sold for its equivalent price, and like the slave in the expiation of Dhihar, and because the harm to wealth is less than the harm to the self. They have said regarding the sick person: The ritual bath (ghusl) is binding upon him as long as he does not fear destruction. Therefore, bearing slight harm in wealth is more appropriate. If he does not possess its price, but it is offered to him for a price on credit that he is able to