– ṭayyiban: pure and permissible (ritually cleansing).
– aṣabta al-sunnah: the lawful Prophetic way—that is, your action is sound and in accordance with the method established by the Prophet ﷺ.
– ajzaʾatka: one says ajzaʾahu ijzāʾan when something suffices him; meaning, your prayer has sufficed you.
– laka al-ajra marratayn: a reward for the first prayer and another for the second, although conforming to the sunnah is better than repeating.

Points derived from the hadith

1. The legitimacy of tayammum and its acceptance among the Muslims during the Prophet’s ﷺ lifetime.
2. Lacking water is one of the two excuses that permit purification by tayammum, as in the verse: “if you find no water, then perform tayammum with clean earth.” [Al-Māʾidah: 6]
3. It is permissible to perform tayammum with whatever lies on the earth’s surface—any kind of soil or any pure object resting on the ground—because the hadith is general and does not restrict it to a specific substance.
4. Whatever is used for tayammum, whether soil or some other item, must itself be pure; tayammum with something impure is invalid, in light of the phrase “clean earth.”
5. Whoever prays after performing tayammum because he had no water, and later finds water, does not have to repeat the prayer; it suffices him and he has followed the sunnah, as the Prophet ﷺ stated, and this is the position of the four Imams. As for his ﷺ saying, “When he finds water, let him fear Allah and let it touch his skin,” this is a general directive applying both before the present prayer time and after it. If he has already prayed with tayammum for lack of water, his prayer remains valid and need not be repeated; the requirement for the water to touch his skin pertains to future acts of worship that require purification.
6. The one who repeats the prayer gains two rewards—one for the prayer offered with tayammum and another for the prayer offered with water—yet following the sunnah is better than repeating.
7. The permissibility of exercising ijtihad in matters of knowledge during the Prophet’s ﷺ lifetime; yet the preponderant view is that