And because it is permissible for him to perform tayammum if he fears thirst or fears a predatory animal, then it is the same here, for the fear does not differ; only its causes differ.

Section: There is a disagreement regarding the fear that permits tayammum. It is narrated from Ahmad that only the fear of death permits it. This is one of the two opinions of al-Shafi'i. The apparent view of the school (Madhab) is that it is permissible for him to perform tayammum if he fears the worsening of an illness, the delay of recovery, or if he fears significant harm or unbearable pain. This is the school of Abu Hanifah and the second opinion of al-Shafi'i, and it is the correct one due to the generality of the saying of Allah, the Almighty: "And if you are ill or on a journey." Furthermore, because it is permissible for him to perform tayammum if he fears the loss of some of his wealth or harm to himself from a thief, a predatory animal, or if he does not find water except at a price significantly higher than its equivalent value; then it is more appropriate that it be permissible here. Moreover, refraining from standing in prayer, delaying the fast, and similarly, not facing the qibla, are not limited to the fear of death, and thus the same applies here. As for the ill or wounded person who does not fear harm from using water, such as one suffering from a headache or a high fever, or for whom it is possible to use warm water without harm, then he is obligated to do so; for the permissibility of tayammum is to avert harm, and there is no harm here. It has been narrated from Malik and Dawud that tayammum is permissible for the sick person unconditionally, based on the apparent meaning of the verse. Our evidence is that he is one who possesses water and is not harmed by using it, so it is not permissible for him to perform tayammum, just like the healthy person. The verse stipulates the absence of water, so it does not encompass the subject of contention; furthermore, it necessarily implies the existence of necessity, and necessity only exists in the presence of harm.

Among these [rules] is that if a wounded or ill person is able to wash part of his body but not another, he is obligated to wash what he can and perform tayammum for the rest. Al-Shafi'i said this. Abu Hanifah and Malik said: If most of his body is healthy, he should wash it and not perform tayammum. If most of it is wounded, he should perform tayammum, and he is not required to perform ghusl, because combining the substitute and the original is not mandatory, just like fasting and feeding [as a kaffara]. Our evidence is what Jabir narrated, who said: We went on a journey, and a man among us sustained a scalp wound. Then he had a wet dream. He asked his companions: "Do you find a concession for me to perform tayammum?" They replied: "We find no concession for you while you are able to use water." So he performed ghusl and died. When we came to the Prophet (peace and blessings of Allah be upon him), he was informed of this, and he said: "They killed him, may Allah kill them! Why did they not ask when they did not know? For indeed the cure for inability is asking. It would have sufficed him to perform tayammum, wrap a cloth over his wound, wipe over it, and then wash the rest of his body." Recorded by Abu Dawud, and a similar report is narrated from Ibn Abbas.