tayammum for each prayer when one rises to perform it. If someone performs two prayers with a single tayammum, or performs a prayer with tayammum intended for another, or intends it for that prayer but first performs another with it, or delays praying with it, he must repeat the prayer whether its prescribed time remains or has elapsed. This is the apparent meaning of what is stated in al-Mudawwanah and the explicit wording of the report transmitted by Mutarrif and Ibn al-Mājishūn from Mālik. Anyone who requires repetition only within the prescribed time, distinguishes between two prayers that share a time and two that do not, or distinguishes between performing tayammum for a voluntary prayer and then performing [an obligatory prayer with it, and performing tayammum for an obligatory prayer and then performing a voluntary prayer before it], is not applying a consistent principle here; rather, he is taking account of the differing views.

Consistent application of this position would require that he perform no voluntary prayer with tayammum intended for an obligatory prayer, either before or after it, even without an interruption between them, nor two voluntary prayers with a single tayammum. Nevertheless, he permitted this out of consideration for those who hold that tayammum, when validly performed under its required conditions, removes the state of ritual impurity just as ablution with water does; and for those who hold that a person lacking water is required to search for it only once, with no renewed obligation to search, and that, once he has validly performed tayammum under its required conditions, he remains ritually pure unless he enters a state of ritual impurity, finds water without searching for it—since, according to this position, he is not obliged to repeat the search—or learns that he can use water, if his tayammum was due to an inability to use it. According to all these scholars, searching for water or seeking a means of using it is a condition for the validity of tayammum in general, although some hold that finding water invalidates it, while others hold that it is invalidated only by entering a state of ritual impurity, as we have explained.

Abū al-Faraj’s report concerning someone who remembers missed prayers—that he may perform them with a single tayammum—implies that searching for water or seeking a means of using it is a condition for the validity of tayammum for an uninterrupted sequence of prayers intended when one rises to perform them. If we say that this report of Abū al-Faraj rests on this principle, it follows that obligatory and voluntary prayers may be performed with a single tayammum, provided they are performed consecutively and the tayammum was intended for all of them, whether the voluntary prayers come first or last. Nor may he perform voluntary prayers with a single tayammum except those he also intended when performing it, or those he performs in an uninterrupted sequence. He may not use tayammum intended for an obligatory prayer to perform a voluntary prayer he did not intend, even if there is no interruption between it and the obligatory prayer.