“A woman’s trailing hem is purified by what it passes over afterward.”

This indicates that tayammum purifies, making the person who performs it pure, just as water makes the person using it for purification pure, if he is neither in a state of major nor minor ritual impurity.

Whoever says that a person who has performed tayammum remains in a state of major or minor ritual impurity has contradicted the Quran and Sunnah. Rather, that person has purified himself. The Prophet’s words in the hadith of ‘Amr ibn al-‘Ās, may Allah be pleased with him,

“Did you lead your companions in prayer while in a state of major ritual impurity?”

are a question, meaning: “Did you do that?” ‘Amr, may Allah be pleased with him, informed him that he had not done so; rather, he had performed tayammum because he feared that the cold would kill him. The Prophet made no objection, laughed, and said nothing.

If it is said that this was a rebuke for his having prayed while in a state of major ritual impurity, then it indicates that praying in that state is impermissible. For he, may Allah bless him and grant him peace, did not condemn what was objectionable. When ‘Amr informed him that he had prayed after performing tayammum, this indicated that he had not prayed while in a state of major ritual impurity. Thus, the hadith is evidence against those who invoke it to maintain that someone who has performed tayammum remains in a state of major or minor ritual impurity.

Allah says:

“And if you are in a state of major ritual impurity, then purify yourselves.”

Allah has therefore not permitted such a person to pray until he purifies himself. Someone who has performed tayammum has purified himself according to the explicit wording of the Quran and Sunnah. How, then, can he be in a state of major ritual impurity