The scholars, may God be pleased with them, agreed that it invalidates everything that invalidates ablution and purification, and they differed in two matters. It is not a substitute for ablution, but it is another purification appointed by the Legislator with a special condition, not as a substitute.

(linked) Consider that in the subconscious

Just as the Transfiguration does not recur, so we do not repeat this purification. Rather, for every manifestation of purification, every prayer has tayammum. And whoever looks at the Transfiguration itself in terms of what is transfiguration, not in terms of what is transfigured in such-and-such, he said: He prays with one tayammum whatever he wants, like the one who performs ablution.

Until the rosary of his face appeared to the eye *** and to come, it was only her

( Chapter on the presence of water for one who is in a state of tayammum )

It is said that the presence of water invalidates it and who says that the invalidator is the event

(linked) Consider that in the subconscious

We said that the imitator has evidence on a special issue of theology that contradicts what his imitation of the law gave him, so that evidence does not take him away from his imitation. Therefore, the legislator did not intend this apparent meaning in this matter, and he was alerted to that by the presence of this emergency evidence which is like the presence of water.

( Chapter that everything that is done with ablution is permissible with this purity )

The scholars, may God be pleased with them, differed as to whether it is permissible to perform more than one prayer only.

(linked) Consider that in the subconscious

It has been presented in the repetition of the manifestation, and the discussion on the issues of tayammum has ended in brevity and brevity, and the scholars have not gone in that.

( End of the first half of the first part of the Meccan conquests, followed by the second half, the beginning of which is the chapters on purification from uncleanness )