71 - Issue: He said: (And if what he struck his hands with is not pure, it does not suffice him.)

We do not know of any disagreement regarding this. Al-Shafi'i, Abu Thawr, and the People of Opinion [Ashab al-Ra'y] also held this view, except that al-Awza'i said: If one performs tayammum with the soil of a graveyard and prays, his prayer is valid. Our evidence is the saying of Allah, the Almighty: "Then perform tayammum with pure earth [sa'idan tayyiban]." That which is impure is not pure [tayyib]. Also, because tayammum is a purification, it is not permissible with anything impure, like wudu. As for the graveyard, if it has not been dug up, its soil is pure. If digging and burying have been repeated in it, it is not permissible to perform tayammum with its soil due to it being mixed with the pus and flesh of the dead. If one is uncertain whether burial has been repeated therein, or regarding the impurity of the soil with which he performed tayammum, it is permissible to use it for tayammum, because the default state is purity, which is not removed by doubt, just as if one were uncertain about the purity of water.

Section: It is permissible for a group to perform tayammum from one spot without disagreement, just as it is permissible for a group to perform wudu from one basin. As for what falls from the face and hands after having wiped with it, there are two views: One of them is that it is permissible to perform tayammum with it, because it did not remove [the original] state of impurity [hadath]. This is the opinion of Abu Hanifa. The second [view] is that it is not permissible, because it has been used in a purification that made prayer permissible, making it resemble water used in purification. Al-Shafi'i has two views, like these two.

72 - Issue: He said: (And if he has a sore or a dangerous illness, and he becomes junub [in a state of major ritual impurity], and fears for himself if water touches him, he should wash the healthy parts of his body and perform tayammum for what the water did not reach.)

This issue points to several rulings: Among them is the permissibility of tayammum for one who is junub, which is the opinion of the majority of scholars, including Ali, Ibn Abbas, Amr ibn al-As, Abu Musa, and Ammar. This was also the view of al-Thawri, Malik, al-Shafi'i, Abu Thawr, Ishaq, Ibn al-Mundhir, and the People of Opinion. Ibn Mas'ud did not consider tayammum permissible for the junub, and something similar is narrated from Umar, may Allah be pleased with them both. Al-Bukhari narrated from Shaqiq ibn Salama that Abu Musa debated Ibn Mas'ud on this, citing the hadith of Ammar against him, as well as the verse in [Surah] al-Ma'idah. He said: Abdullah [ibn Mas'ud] did not know what to reply, so he said: "If we were to grant them a concession in this, it would be likely that if the water became cold for one of them, he would leave it and perform tayammum."