the nullifiers of tayammum. The first is the expiry of the prayer time—that is, the time of the prayer for which he performed tayammum. Thus, if he performs tayammum for the Dhuhr prayer, it is invalidated when its time expires, and he may not pray Asr with it.
They said: this is a concession necessitated by need, and so it is restricted to the extent of that need. Thus, when one performs tayammum for a prayer, his tayammum is limited to the duration of that prayer’s time.
They made the following exceptions:
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If he performs tayammum for the Dhuhr prayer which he intends to combine with Asr, it is not invalidated by the expiry of the Dhuhr prayer’s time, because the two prayers that are combined have one time.
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If he performs tayammum for the Friday prayer and prays one rak'ah before the time expires, after which the time expires, he completes it, because the Friday prayer is not made up later, and he therefore remains in his state of purification. This is not clear, however, because if we say that the expiry of the time invalidates tayammum, this necessarily means that his prayer is invalidated. He must therefore leave the prayer and pray Dhuhr …
The correct view is that tayammum is not invalidated by the expiry of the prayer time. Thus, if you perform tayammum for the Fajr prayer and remain in your state of purification until the Isha prayer, your tayammum remains valid. Their reasoning is a flawed rationale and is unsound. The evidence for this is as follows:
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Allah says, after mentioning purification with water and earth: “Allah does not intend to impose hardship upon you, but He intends to purify you” [al-Ma'idah: 6]. Tayammum, then, is a complete purification.
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The Prophet, peace and blessings be upon him, said: “The earth has been made for me a place of prayer and a means of purification.” (1)