two prayers. This is the opinion of Abu Thawr. The correct view is the permissibility of combining them, [due to what we have mentioned of evidences, and because what renders two missed obligatory prayers permissible also renders two prayers in a combined state permissible], like all other purities. Al-Mawardi said: A person performing tayammum may not combine two prayers under any circumstances, because the second prayer requires a [new] tayammum, and tayammum requires a search [for water], and the search interrupts the combination. Furthermore, one of its conditions is continuity—meaning according to the Shafi'i school—and this ought to be restricted to combining them during the time of the first. As for combining them during the time of the second, continuity is not a condition for it, according to the correct view.

If it is said: How is the performance of missed prayers possible when the sequence is a condition, for it is obligatory to perform the missed prayer before the current one, so how can the missed prayer be delayed after it? We say: This is possible for several reasons: First, that he performs the missed prayer before the current one. Second, that he forgets the missed prayer and then remembers it after the current one. Third, that he fears the expiration of the time for the current prayer, so he performs it, and then performs the missed prayers during the remaining time. Fourth, that when the missed prayers become so numerous that it is impossible to perform them before the time for the current prayer expires, he may perform the current prayer in congregation at the beginning of its time, and perform it before the missed prayers, according to one of the two narrations. This is because it must necessarily be performed before some of the missed prayers, so there is no benefit in delaying it. Furthermore, if it were necessary to delay it until the end of its time, it would necessitate abandoning the current congregational prayer entirely.

74 - Issue: He said: (And when he fears thirst, he retains the water and performs tayammum, and he is not required to repeat [the prayer)).

Ibn al-Mundhir said: Everyone we have preserved [knowledge] from among the people of knowledge has reached a consensus that if a traveler has water with him and fears thirst, he shall keep his water for drinking and perform tayammum. Among them are Ali, Ibn Abbas, Al-Hasan, Ata, Mujahid, Tawus, Qatadah, Al-Dahhak, Al-Thawri, Malik, Al-Shafi'i, Ishaq, and the People of Opinion (Ashab al-Ra'y). This is because he is one who fears for his life from using the water, so tayammum is rendered permissible for him, like a sick person.