[Machine] A man became ill in the winter and asked for permission to wash himself, so he washed himself and then died. This was mentioned to the Prophet ﷺ and he said, "Why did they kill him? Allah has killed them three times. Allah has made the vast desert or Tayammum a means of purification." This is a connected hadith, and the completion of this story is found in the hadith transmitted by Al-Awza'i from 'Ata.  

أَنَّ رَجُلًا أَجْنَبَ فِي شِتَاءٍ فَسَأَلَ فَأُمِرَ بِالْغُسْلِ فَاغْتَسَلَ فَمَاتَ فَذُكِرَ ذَلِكَ لِلنَّبِيِّ ﷺ فَقَالَ مَا لَهُمْ قَتَلُوهُ قَتَلَهُمُ اللهُ ثَلَاثًا قَدْ جَعَلَ اللهُ الصَّعِيدَ أَوِ التَّيَمُّمَ طُهُورًا هَذَا حَدِيثٌ مَوْصُولٌ وَتَمَامُ هَذِهِ الْقِصَّةِ فِي الْحَدِيثِ الَّذِي أَرْسَلَهُ الْأَوْزَاعِيُّ عَنْ عَطَاءٍ  

[Machine] A man was injured during the time of the Messenger of Allah ﷺ , then he had a wet dream, so he was ordered to perform ghusl (ritual bath). He performed ghusl and then fainted and died. The Messenger of Allah ﷺ was informed about this and he said, "They have killed him, may Allah kill them. Didn't they know that the cure for the eye injury is to ask for it?" Ata'ah (narrator) said, we were informed that the Messenger of Allah ﷺ was asked about this and he said, "If he had washed his body and left his head where the injury was, then this would imply washing the affected part properly and the first narration indicates the obligation of performing tayammum (dry ablution). So, whoever combines both narrations, will say that there is no contradiction between them except that one of them is mursal (an incomplete chain of narration)."  

أَنَّ رَجُلًا أَصَابَهُ جُرْحٌ فِي عَهْدِ رَسُولِ اللهِ ﷺ ثُمَّ أَصَابَهُ احْتِلَامٌ فَأُمِرَ بِالِاغْتِسَالِ فَاغْتَسَلَ فَكُزَّ فَمَاتَ فَبَلَغَ ذَلِكَ رَسُولُ اللهِ ﷺ فَقَالَ قَتَلُوهُ قَتَلَهُمُ اللهُ أَلَمْ يَكُنْ شِفَاءُ الْعِيِّ السُّؤَالَ قَالَ عَطَاءٌ فَبَلَغَنَا أَنَّ رَسُولَ اللهِ ﷺ سُئِلَ عَنْ ذَلِكَ فَقَالَ لَوْ غَسَلَ جَسَدَهَ وَتَرَكَ رَأْسَهُ حَيْثُ أَصَابَهُ الْجُرْحُ فَهَذَا الْمُرْسَلُ يُقْتَضَى غُسْلَ الصَّحِيحِ مَنْهُ وَالْأَوْلُ يَقْتَضِي التَّيَمُّمَ فَمَنْ أَوْجَبَ الْجَمْعَ بَيْنَهُمَا يَقُولُ لَا تَنَافِيَ بَيْنَ الرِّوَايَتَيْنِ إِلَّا أَنَّ إِحْدَاهُمَا مُرْسَلَةٌ  

We set out on a journey. One of our people was hurt by a stone, that injured his head. He then had a sexual dream. He asked his fellow travelers: Do you find a concession for me to perform tayammum? They said: We do not find any concession for you while you can use water. He took a bath and died. When we came to the Prophet ﷺ, the incident was reported to him. He said: They killed him, may Allah kill them! Could they not ask when they did not know? The cure for ignorance is inquiry. It was enough for him to perform tayammum and to pour some drops of water or bind a bandage over the wound (the narrator Musa was doubtful); then he should have wiped over it and washed the rest of his body. (Using translation from Abū Dāʾūd 336)   

خَرَجْنَا فِي سَفَرٍ فَأَصَابَ رَجُلًا مَنْا حَجَرٌ فَشَجَّهُ فِي رَأْسِهِ ثُمَّ احْتَلَمَ فَقَالَ لِأَصْحَابِهِ هَلْ تَجِدُونَ لِي رُخْصَةً فِي التَّيَمُّمِ؟ قَالُوا مَا نَجِدُ لَكَ رُخْصَةً وَأَنْتَ تَقْدِرُ عَلَى الْمَاءِ فَاغْتَسَلَ فَمَاتَ فَلَمَّا قَدِمْنَا عَلَى النَّبِيِّ ﷺ أُخْبِرَ بِذَلِكَ قَالَ قَتَلُوهُ قَتَلَهُمُ اللهُ أَلَا سَأَلُوا إِذْ لَمْ يَعْلَمُوا فَإِنَّمَا شِفَاءُ الْعِيِّ السُّؤَالُ إِنَّمَا كَانَ يَكْفِيهِ أَنْ يَتَيَمَّمَ وَيَعْصِرَ أَوْ يَعْصِبَ شَكَّ مُوسَى عَلَى جُرْحِهِ خِرْقَةً ثُمَّ يَمْسَحُ عَلَيْهَا وَيَغْسِلُ سَائِرَ جَسَدِهِ وَهَذِهِ الرِّوَايَةُ مَوْصُولَةٌ جُمِعَ فِيهَا بَيْنَ غُسْلِ الصَّحِيحِ وَالْمَسْحِ عَلَى الْعِصَابَةِ وَالتَّيَمُّمِ إِلَّا إِنَّهَا تُخَالِفُ الرِّوَايَتَيْنِ الْأُولَيَيْنِ فِي الْإِسْنَادِ وَاللهُ أَعْلَمُ  

[Machine] The Messenger of Allah ﷺ said that whoever leaves even a hair's breadth of his body unwashed from ritual impurity, it will be punished with the fire. Ali said, "Therefore, I have become an enemy of my hair." This hadith and its meaning necessitate the proper washing of it. The book also necessitates the use of tayammum for what cannot be washed. By Allah's guidance, the apparent meaning of the book indicates the use of whatever water one finds, and then resorting to tayammum if one cannot find water. It has been narrated from Ishaq from Isa bin Yunus from Abdah bin Abi Lubabah, and it is mentioned about Abdah bin Abi Lubabah that he said that he would perform wudu and tayammum in a state of major impurity if he could not find water except what is required for wudu. Similarly, Ma'mar bin Rashid said the same, and Hasan and Zuhri would say the same.  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ مَنْ تَرَكَ مَوْضِعَ شَعْرَةٍ مِنْ جَسَدِهِ مِنْ جَنَابَةٍ لَمْ يَغْسِلْهَا فُعِلَ بِهَا مَنِ النَّارِ كَذَا وَكَذَا قَالَ عَلِيٌّ فَمِنْ ثَمَّ عَادَيْتُ شَعْرِي فَهَذَا الْحَدِيثُ وَمَا وَرَدَ فِي مَعْنَاهُ يُوجِبُ غُسْلَ الصَّحِيحِ مَنْهُ وَالْكِتَابُ يُوجِبُ التَّيَمُّمَ لِمَا لَا يُقْدَرُ عَلَى غَسْلِهِ وَبِاللهِ التَّوْفِيقُ وَظَاهِرُ الْكِتَابِ يَدُلُّ عَلَى اسْتِعْمَالِ مَا يَجِدُ مِنَ الْمَاءِ ثُمَّ الرُّجُوعُ إِلَى التَّيَمُّمِ إِذَا لَمْ يَجِدْهُ وَقَدْ رُوِيَ عَنْ إِسْحَاقَ عَنْ عِيسَى بْنِ يُونُسَ عَنْ عَبْدَةَ بْنِ أَبِي لُبَابَةَ وَيُذْكَرُ عَنْ عَبْدَةَ بْنِ أَبِي لُبَابَةَ أَنَّهُ قَالَ يَتَوَضَّأُ وَيَتَيَمَّمُ فِي الْجُنُبِ لَا يَجِدُ مِنَ الْمَاءِ إِلَّا قَدْرَ مَا يَتَوَضَّأُ وَكَذَا قَالَ مَعْمَرُ بْنُ رَاشِدٍ وَكَانَ الْحَسَنُ وَالزُّهْرِيُّ يَقُولَانِ يَتَيَمَّمُ