—such as the pustules that break out on the body.
• yujnib: with a ḍammah on the first letter, from ajnaba, meaning “to become junub,” i.e., to enter a state of major ritual impurity.

Lessons drawn from the ḥadīth:
1 – Ibn ʿAbbās’s interpretation of the verse shows that a person afflicted with sores is merely one illustration of the type of harm that permits tayammum (dry ablution). In reality, any illness that entails harm allows tayammum, even if the use of water would not bring about death but would only cause injury.

2 – The scholars state: Anyone who fears bodily harm from water—such as an illness that may worsen, heal more slowly, or leave lasting effects—should forgo water in wudu (ritual ablution) or ghusl (full bath) and perform tayammum until he recovers. The excuse of lacking water has already been addressed in the reports of Jābir, ʿAmmār, Abū Hurayrah, and Abū Saʿīd.

3 – Travel is often accompanied by a valid reason for tayammum, for they used to carry on their journeys only a small amount of water, just enough for drinking and preparing food, and would therefore perform tayammum for their prayers. Nonetheless, travel in itself is not what makes tayammum lawful: a traveler who has water available and does not fear harm from using it may not resort to tayammum. He must perform wudu for the prayer, and it is not permissible for him to pray having purified himself solely by tayammum.