prays according to his condition, just as a person in a state of janaba who performs tayammum prays. This is the opinion of the majority of jurists, because the Law (Shar') was only revealed prescribing tayammum for ritual impurity (hadath), and washing filth is not in that same category; for it is only performed at the location of the filth, not elsewhere. Furthermore, the objective of washing is the removal of the filth, and that is not achieved by tayammum. Our evidence is his saying, peace be upon him: "The clean earth is the purifier of the Muslim, even if he does not find water for ten years," and his saying: "The earth has been made for me a place of prayer and a purifier." This is because it is a purification of the body intended for prayer, so tayammum is permissible for it in the event of the absence of water or fear of harm from using it, just as it is for ritual impurity. Washing differs from tayammum, as in the purification from ritual impurity, it is performed in a place other than the affected area—such as when one performs tayammum for a wound on his leg or a part of his body other than his face and hands—unlike washing. As for their statement that the Law did not prescribe it, we say: it is included in the generality of the reports and is in the category of purification from ritual impurity for the reasons we have mentioned.

Once this is established, if he performs tayammum for filth and prays, is he required to repeat it? There are two narrations. Abu al-Khattab said: If there is filth on his wound and he would be harmed by its removal, he performs tayammum and prays, and he is not required to repeat it. If he performs tayammum for filth due to the absence of water and prays, in my view, he is required to repeat it. Our companions said: He is not required to repeat it, based on his saying, peace be upon him: "The earth is sufficient for you as long as you do not find water." This is because it is a purification for which tayammum stands in place, so repetition is not required for it, just like the purification from ritual impurity, and as if he had performed tayammum for filth on his wound whose removal would cause him harm. Moreover, if he were to pray without tayammum, he would not be required to repeat it, so with tayammum, it is even more so. As for if the filth is on his clothing or elsewhere than his body, he does not perform tayammum for it, because tayammum is a purification of the body; it does not substitute for anything other than the body, just like washing, and because solid matter [like earth] does not serve as a substitute for non-body items in cases of incapacity, unlike the body.

Section: If filth and ritual impurity (hadath) combine upon him, and he has only enough water for one of them, he should wash the filth and perform tayammum for the ritual impurity. Ahmad explicitly stated this. Al-Khallal said: Abu Abd Allah [Ahmad ibn Hanbal] and Sufyan agreed upon this. We know of no disagreement regarding this, because tayammum for ritual impurity is established by text and consensus, while it is disputed in the case of filth. If the filth is on his clothing, he gives priority to washing it,