What is the effect of the scholarly disagreement regarding the ruling on tayammum?

Question : Does this disagreement have any effect?

Answer : The answer is yes, it does have an effect. For example, if one intends tayammum for a specific act of worship, he does not make permissible any act higher than that. If he intends tayammum for a specific act of worship, he does not make permissible any act higher than that. So, if he performs tayammum for a voluntary prayer, he may not pray an obligatory prayer, because the obligatory prayer is higher than the voluntary one. And if he performs tayammum to touch the mushaf, he may not pray a voluntary prayer, because wudu for a voluntary prayer is higher, since there is consensus on its condition, unlike wudu for touching the mushaf. And so on, this is what follows from it. And if we say that it is a remover of ritual impurity, then if he performs tayammum for a voluntary prayer, it is permissible for him to pray the obligatory prayer, just as if he performed wudu for a voluntary prayer, it is permissible for him to pray the obligatory prayer.
Second, if we say that it is a permit, then if the time passes, the wudu is invalid. If the time passes, it is invalid, because in the case of a permit, one is restricted to the extent of the necessity. So, if he performed wudu for the Zuhr prayer, for example, and did not pray, and the time for 'Asr entered, he must repeat the tayammum, even if he did not have a state of ritual impurity. And is the position that it is a remover?
Ha? It is not obligatory for him to repeat the tayammum. Third, if we say that it is a permit, it is required that he intend what he performed tayammum for. So, if he intended with his tayammum to remove the state of ritual impurity, it is not removed. And if we say that it is a remover and he performed tayammum to remove the state of ritual impurity, it is permissible, and there is no need for him to intend what he performed tayammum for.