Is it permissible to perform Tayammum for both impurity (Najāsa) and ritual impurity (Ḥadath) together, or only for impurity then Wudu for ritual impurity, if the impurity is impossible to remove and ritual impurity occurs simultaneously?

Tayammum (dry ablution) for impurity on the body, when one is unable to remove it, is the relied-upon position of the Hanbali school, and it is one of the unique rulings of this school, meaning the Hanbalis were獨自 in holding this view, distinct from the majority. The second opinion within the school, which is the view of the majority of scholars, is that one does not perform tayammum for impurity on the body, and this is the more preponderant view. Sheikh al-Islam Ibn Taymiyyah supported this latter opinion.

According to the relied-upon position of the Hanbali school, washing impurity takes precedence over wudu' (ablution). So, if one finds water sufficient for only one of them, they should wash the impurity and then perform tayammum for the state of ritual impurity.

If one performs tayammum for impurity due to inability to remove it, and they are in a state of ritual impurity (hadath) and possess water, they are obliged to perform wudu' to remove the ritual impurity.