and menstruation, and impurity. If he intends all of them with a single tayammum, it suffices him, because his action is one, so it is like purification with water. If he intends some of them, it suffices him for what was intended, but not for anything else. If the tayammum is for a wound on one of his limbs, he intends the tayammum as a substitute for washing that limb.

Section: If he performs tayammum for the major ritual impurity (janaba) but not for the minor ritual impurity (hadath), he is permitted what is permitted to one who has a minor ritual impurity, such as reciting the Quran and remaining in the mosque, but prayer, circumambulation (tawaf), and touching the Mushaf are not permitted to him. If he experiences a minor ritual impurity, it does not affect his tayammum, because it is a substitute for ghusl (major ablution), so the minor impurity does not affect it, just as it does not affect ghusl. If he performs tayammum for both janaba and hadath, then experiences a minor impurity, his tayammum for the minor impurity becomes invalid, while his tayammum for janaba remains as it is. If a woman performs tayammum after her purity from menstruation for the impurity of menstruation, then becomes in a state of janaba, having intercourse with her is not forbidden; because the ruling of the tayammum for menstruation remains, and it is not nullified by intercourse, since intercourse only necessitates the impurity of janaba. Ibn Aqil said: If we say that every prayer requires a tayammum, then every act of intercourse would require a specific tayammum, but the first view is more correct.

76 - Issue: He said: (And if a person who has performed tayammum finds water while in prayer, he should leave, perform wudu, or perform ghusl if he was in a state of janaba, and restart the prayer).

The well-known view in the school (madhhab) is that if a person who has performed tayammum becomes able to use water, his tayammum is invalidated, whether he is in prayer or outside of it. If he is in prayer, it becomes invalid due to the nullification of his purification, and it becomes obligatory for him to use water; so he performs wudu if he had a minor impurity, and he performs ghusl if he was in a state of janaba. Al-Thawri and Abu Hanifa held this view. Malik, Al-Shafi'i, Abu Thawr, and Ibn al-Mundhir said: If he is in prayer, he should continue in it. This has also been narrated from Ahmad, although it was also narrated from him that he retracted it. Al-Marwudhi said: Ahmad said: I used to say he should continue. Then I reflected, and found that most of the hadiths indicate that he should leave. This indicates his retraction of this narration. They (those who say he continues) argued that he found the substitute after having engaged in the purpose of the substitute, so he is not required to leave, just as if he found the slave (for manumission) after having started the fast. Also, he is not able to use water, because his ability is contingent upon breaking the prayer, and he is forbidden from breaking it, based on the saying of Allah the Almighty: "And do not invalidate your deeds."