If someone objects, “There is no disagreement within the school that a voluntary prayer may be performed with tayammum intended for an obligatory prayer, provided it immediately follows it,” the reply is: If he permits this according to this report, he is not consistently applying its underlying principle. Rather, he is taking account of the disagreement over that principle, as we have explained.

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It follows that there are two positions on whether the obligation to search must be renewed: one holds that it need not be renewed, and the other that it must. If we say that it need not be renewed, does finding water nevertheless make ablution obligatory? There are two positions on this: one holds that it does, and the other that it does not. If we say that the obligation to search must be renewed, must it be renewed for every prayer when one rises to perform it, or only when one delays the prayer by occupying oneself with something else? There are likewise two positions on this.

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As for the beginning of the prayer’s prescribed time, this is a condition according to the well-known position of the school. Ibn Shaʿbān, one of our scholars, held that it is not a condition for the validity of tayammum. The evidence supporting Mālik’s position is that Allah Most High made it obligatory when one rises to pray, and one only rises to perform the prayer once its prescribed time has begun.

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The evidence supporting the requirement to search is the saying of Allah, Mighty and Majestic:

“and find no water, then seek clean earth” [al-Mā’idah: 6].

A person cannot properly be described as having found no water until he has searched for it.

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As for acts of worship that have no prescribed time, any such acts that immediately follow tayammum may be performed at any time, subject to the conditions we have mentioned for acts with a prescribed time once that time has begun.