فليس فيه ايضا انه أخر الغسل متعمدا لغير عذر، ويجوز ان يكون انما أخر الغسل لعذر من الاعذار، اما لاستحضار الماء أو لتسخينه عند البرد أو سبب عارض، لان عند حصول شئ من هذه الاعذار يجوز تأخير الغسل ولا يلزم القضاء ولا الكفارة ،وقد بينا فيما تقدم ما يدل على هذا المعنى فلا وجه لاعادته. والمتمضمض والمستنشق قد بينا حكمهما انه إذا كان للصلاة فلا شئ عليه مما يدخل منه في حلقه، وان كان لغير الصلاة فدخل حلقه فعليه القضاء وتلزمه الكفارة، ويدل ايضا على ذلك ما رواه:
There is also nothing in it stating that the Prophet صلى الله عليه وعلى آله وسلم delayed the ritual bath deliberately without an excuse. It is permissible that the Prophet صلى الله عليه وعلى آله وسلم only delayed the ritual bath because of one of the excuses, either in order to bring the water, or to heat it in the cold, or because of an incidental cause. For when any of these excuses occurs, delaying the ritual bath is permissible, and neither making up the fast nor expiation is required. We have already explained previously what indicates this meaning, so there is no reason to repeat it. As for the one who rinses the mouth and the one who draws water into the nose, we have already explained their ruling: that if it is for prayer, then there is nothing upon him for what enters his throat from it; but if it is for other than prayer and it enters his throat, then upon him is making up the fast and expiation is required of him. What also indicates that is what he narrated (in the following hadith):
