Chapter 4
Tayammum
Dry Ablution
Bahar E Shariat – Vol 2 – Purification – Taharat
Allah says: ‘If you are ill, or on a journey, or one of
you has returned after answering the call of nature, or you have been intimate
with women, and you are not able to find any water, then take pure sand, and
wipe with it your faces and hands.’ [Surah 4, Verse 43]
Hadith 1: It is reported in Sahih Bukhari on
the authority of Ummul Momineen Siddiqa (May Allah Almighty be
pleased with her) wherein she says;
‘We were on a journey with Rasoolullaah (grace, glory, blessings and
peace be upon Him), and on reaching Bayda, or Zaat
Al Jaysh, my necklace broke off, so Rasoolullaah (grace, glory, blessings and
peace be upon Him) stopped over, to look for it, and everyone else
stopped over with him . There was no water
present there, and neither did the people have any water with them, so the
people went to Hazrat Abu Bakr Siddique (May Allah Almighty be
pleased with him) and said, ‘Do you
not see what Hazrat A’isha (May Allah Almighty be pleased with her) has done? She has caused Rasoolullaah (grace, glory, blessings and
peace be upon Him) and everyone else to
stop at a place where there is no water and nor are they carrying any water
with them.’ Hazrat Abu Bakr Siddique (May Allah Almighty be
pleased with him) approached me and
noticed that Rasoolullaah (grace, glory, blessings and peace be upon Him) had been resting with his head on my lap. He
said, ‘You have held up Rasoolullaah (grace, glory, blessings and
peace be upon Him) and everyone else in a
place where there is no water and they are not carrying with them any water as
well!’ Hazrat Abu Bakr (May Allah Almighty be pleased with him) then rebuked me say whatever Allah willed
for him to say, and he then started to poke me in the side with his hand, and
the only reason I did not move, was because Rasoolullaah (grace, glory, blessings and
peace be upon Him) was resting on my lap.
The day dawned at a place in which there was no water. Rasoolullaah (grace, glory, blessings and
peace be upon Him) woke and noticed there
was no water. The verse of Tayammum was then revealed,
so everyone performed tayammum. Usaid bin Hudair (May Allah Almighty be
pleased with him) said, ‘O Family of Abu
Bakr! This is not the first blessing which you have brought us!’ (i.e. you
are always bringing forth such blessings). She further says, ‘The camel on
which I was seated got up and we found the necklace beneath it.’
Translator’s Note: It should be noted that had this event not
occurred we would not had Tayammum. This incident also points to
the Ilm-e-Ghaib of Rasoolullaah (grace, glory, blessings and
peace be upon Him). The Wahabis say
that this incident proves that he did not have knowledge of the unseen, whereas
in reality it proves that he did and actually abstained from informing his
companions about the whereabouts of the jewels as he knew that there was a
greater blessing in them not finding it, meaning that he was aware that the
verses regarding Tayammum would be revealed. If this is not Ilm-e-Ghaib,
then what is?
Hadith 2: It is reported in Sahih Muslim
on the authority of Huzaifa (May Allah Almighty be pleased with him) that Rasoolullaah (grace, glory, blessings and
peace be upon Him) said, ‘There are 3
things through which we have been blessed with excellence over others
(1) Our ‘Saffs’
(lines in Namaaz) have been made like the ‘Saffs’ of the
Angels;
(2) The entire earth has
been made a Musjid for us (i.e. we can pray on any pure piece
of earth);
(3) when we are not able
to find any water then the sand of the earth has been made a purifier for us.
Hadith 3: Imam Ahmed, Abu Dawud and Tirmizi have
reported on the authority of Abu Zirr (May Allah Almighty be
pleased with him) that Rasoolullaah (grace, glory, blessings and
peace be upon Him) said, ‘Pure sand is the
ablution of a Muslim even if he is not able to find water for 10 years and when
he finds water then he should use it for his body (i.e. he should perform Ghusl and Wudu with
it), as this is better for him.
Hadith 4: Abu Dawud and Daarmi reported
on the authority of Abu Sa’eed Khudri (May Allah Almighty be
pleased with him) wherein he says,
‘Two people went on a journey and they had no water with them. When the time of Namaaz approached
they performed tayammum with pure sand and performed their Namaaz.
Then whilst still within the stipulated time for that Namaaz they
found water, so one from amongst them performed Wudu and
repeated his Namaaz whilst the other did not repeat his Namaaz.
On returning they presented themselves before Rasoolullaah (grace, glory, blessings and
peace be upon Him) and mentioned their
situation to him. Addressing the person who did not repeat, Rasoolullaah (grace, glory, blessings and
peace be upon Him) said, ‘You did which
was Sunnat and your Namaaz is valid.’ Then
addressing the person who performed Wudu and repeated his Namaaz, Rasoolullaah (grace, glory, blessings and
peace be upon Him) said, ‘You have
received two folds reward.’
Hadith 5: It is in Sahih Bukhari and Sahih
Muslim on the authority of Imran (May Allah Almighty be
pleased with him), wherein he says, ‘We
were on a journey with Rasoolullah (grace, glory, blessings and peace be upon Him). Huzoor (grace, glory, blessings and
peace be upon Him) led the Namaaz and
on completion he noticed a person who was sitting away from everyone else and
had not performed Namaaz with the rest of the people. He (grace, glory, blessings and
peace be upon Him) said, ‘What has
hindered you from performing your Namaaz with the people?’ He
said, ‘I am in need of a bath (Ghusl) and there is no water available’.
He (grace,
glory, blessings and peace be upon Him) said, ‘Use sand for it is sufficient for you.’
Hadith 6: It is reported in Sahihain on
the authority of Abu Juhaim bin Haarith (May Allah Almighty be
pleased with him) that Rasoolullaah (grace, glory, blessings and
peace be upon Him) was returning from the
direction of Birr Al Jamal. A person greeted Rasoolullaah (grace, glory, blessings and
peace be upon Him) but he did not reply to
him until he came to a wall and made masah of his holy face
and blessed hands. Only thereafter did he reply to him.’
Laws of Jurisprudence Regarding Tayammum
Law: One who is not in the state or Wudu or
is in need of taking the ritual bath but cannot locate water may perform ‘Tayammum’
in place of Wudu and Ghusl. There are a few
situations where one is not able to make use of water.
1. In the case of
Illness: If one is ill and
he knows that performing Wudu or Ghusl will
definitely increase the illness or delay the recovery and he has ascertained
this personally by noticing that making Wudu or Ghusl causes
the illness to worsen or if a qualified Muslim doctor who is not noticeably an
open sinner tells him that the use of water will be harmful to him. (In this
case one may perform Tayammum).
Law: Tayammum is not permissible if
one merely assumes that the use of water will worsen the illness. Similarly,
the advice given by a kaafir, open-sinner or an unqualified doctor
is not regarded as reliable to legitimise Tayammum.
Law: If the use of water does not cause his
sickness to worsen but movement for the sake of Wudu and Ghusl will
cause him harm or if he is not able to perform the Wudu himself
and he has no one else who can assist him to perform it then even in such a
case he may perform Tayammum. Similarly, if ones hands are badly
injured and he is not able to perform Wudu by himself then in
such a case he may make tayammum if there is none available to
assist him.
Law: If the greater portion of the limbs that
need to be washed in Wudu of a person who is need of
performing Wudu or most of the body of a Junub is
affected by injury or measles then he may perform tayammum.
Otherwise, he should wash those parts of the body which are not affected. He
should perform masah (use wet hands to wipe) over the area of
injury and in the case of harm he should make masah around it
as well. If there is a risk of harm being caused in making masah (directly)
then he should place a piece of cloth over that part and make masah on
the cloth.
Law: If cold water causes harm to one during an
illness and warm water does not cause any harm then the use of warm water is
necessary. In this case tayammum will not be valid. However,
if one is at such a place where warm water is not available then one is
permitted to perform tayammum. Similarly, if Wudu or Ghusl causes
harm when it is cold and does not cause any harm when it warms up then one
should perform tayammum in cold weather then when the weather
becomes warmer at the time of the next Namaaz one should
perform Wudu. There is no need to repeat the Namaaz which
was already performed with the tayammum.(In other words if one has
an illness that becomes worse by using water when it is cold, such as at the
time of Fajr then one may perform tayammum at
that time but when it becomes warmer, such as at the time of Zuhr then
one should perform Wudu, if the use of water causes no harm when
the weather becomes warmer).
Law: If pouring water over the head causes harm then
one should bath from the neck down and make masah of the
entire head.
2. If water is not
available: In other words if
water is not available for a distance of 1 mile (i.e. approximately 1,6km) in
all four directions (one may perform Tayammum).
Law: If one has an idea that water will be
located within a mile then to search for the water is necessary. To perform tayammum without
looking for the water is not permissible. If one made tayammum and
performed Namaaz without searching for water and thereafter
one locates water on searching for it then it is necessary to perform Wudu and
repeat that Namaaz. In the case where one did not search for the
water and there was none available from whom one may be able to enquire
regarding the availability of water then one later found out that water is
available nearby, in such a case there is no need to repeat the Namaaz.
However, the tayammum will now not be valid.If there was
someone present there and you did not enquire from him in regards to the
availability of water and then you later find out that there is water nearby
then in this case the Namaaz must be repeated.
Law: If one has no real idea whether there is
or isn’t any water nearby then to search for the water is Mustahab (desirable).
However, if one makes tayammum and performs Namaaz without
searching then the Namaaz will be valid.
Law: If one has the blessed Zamzam water
in his possession which he is carrying with him as a sacred gift for the people
or to give it to a sick person then if it is an amount of water that will
suffice for Wudu then tayammum is not
permissible.
Law: If you do not wish to use the Zamzam for Wudu and
want to legitimise tayammum upon yourself then the manner of
facilitating this is to gift the water to a person whom you trust, knowing that
he will return it to you and you should have something fixed in return for it.
In this case, tayammum will be permissible.
Law: One who is neither in a populated area nor
in the vicinity of a populated area and he has water in his possession but did
not remember having it, so he performed tayammum and performed
his Namaaz then in this case the Namaaz is
regarded as being valid. If he is in a populated area or in the vicinity of a
populated area, he must repeat the Namaaz.
Law: If your companion has water with him and
you have an idea that by asking he will share some with you then in such a case
it is impermissible to perform tayammum before asking for the
water. If you did not ask but made tayammum and read Namaaz then
thereafter you asked and if he agreed to give the water or if he offered water
without you asking then in both cases it is essential for one to perform Wudu and
repeat the Namaaz. However, if you asked for water and he did not
give it then the Namaaz which was performed with tayammum is
valid. If one did not even ask him for the water after performing his Namaaz,
thereby not knowing whether he would have given it, not given it or if he did
not personally offer any water. In this case the Namaaz is
valid and even if one knew that there was no predominant likelihood of him
giving the water and one thus performed Namaaz with tayammum then
the ruling is the same, i.e. if he gives the water afterwards, one must perform Wudu and
repeat the Namaaz and if he does not give it then the Namaaz is
valid.
Law: If whilst reading Namaaz (after
making tayammum), ones sight fell upon someone who has some water
and one knows for sure that he will give you water if he is asked then in such
a case it is necessary to break ones Namaaz and ask him for
the water. If one did not ask him for the water and after Namaaz he
personally offered the water or one asked after the Namaaz and
he agreed to give the water then in both cases one must make Wudu and
repeat the Namaaz, but if he does not give the water then the Namaaz is
regarded as being valid. If one was not sure whether he would give the water or
not but after one completed Namaaz, he offered the water by himself
or he gave water on being asked then in this case one must also perform Wudu and
repeat the Namaaz. If neither he offered nor did you ask for water
by which one is not able to ascertain whether he would have given it or not
then in this case the Namaaz is valid. If whilst in Namaaz the
person calls out saying that you should take some water and perform Wudu then
if the one is calling out to you in this case is a Muslim then the Namaaz will
be suspended and to break the Namaaz is Fard. If
the one who is saying this is a kaafir then one should not
break the Namaaz. However, if he does give the water after one has
completed Namaaz then one should perform Wudu and
repeat the Namaaz.
Law: If one has an idea that even though water
will not be found within a mile but the water will be found at a distance
slightly more than a mile then it is Mustahab to delay the Namaaz till
the final Mustahab time. In other words, one should not delay Asr,
Maghrib and Esha to the extent that the Makruh time
appears. If one does not delay but rather makes Tayammum and
performs the Namaaz then the Namaaz will be
valid.
3. Severe Cold: If it is severely cold and you are certain
that there is a serious risk of either dying or becoming very ill if you take a
bath and you do not have anything warm such as a duvet (or blanket) etc. with
which to cover yourself as protection from the cold after bathing or if you are
unable to kindle a fire so as to use its heat to keep warm then tayammum in
this case is permissible.
4. The fear of an enemy: In other words, one fears that if seen by
the enemy, he will either be killed or robbed of his valuables; or if one is a
debtor but poverty-stricken and is aware that he will have one imprisoned; or
if one sees a snake there (i.e. near the water) which will bite you or a lion
which will tear you apart and eat you; or if there is an immoral person there and
the one in need of water is a either female or a young beardless lad and they
strongly believe that he will cause dishonour to them (i.e. sexually harass or
molest them) then in all the above situations tayammum is
permissible.
Law: If the enemy is such a person who will
generally not say anything to you but he says that if you take any water for Wudu he
will kill or imprison you then in such a situation the ruling is that you
should make tayammum and perform your Namaaz. You
should then make Wudu and repeat your Namaaz when
you get the chance to do so.
Law: If the prison authorities do not permit a
prisoner to perform Wudu then he should perform Tayammum and
make his Namaaz then later repeat it. If those rivals or
prison authorities do not even permit him to perform Namaaz then
he should perform his Namaaz with signs and thereafter repeat
it (when he gets the chance to).
5. When in an isolated
area: If one is in a
jungle (i.e. completely away from civilisation) and you do not have
a bucket or rope to draw water then in such a case one may perform tayammum.
Law: If your companion has a rope and bucket and he
says that he will lend it to you after first taking water for himself, it is Mustahab to
wait. If one does not wait but makes tayammum and performs Namaaz then
the Namaaz will still be valid.
Law: If one has a very short rope that cannot reach
the water but one also has in his possession some type of fabric etc. such as a
shawl, turban or scarf etc. which he can attach to the rope, thereby
lengthening it in order to get the water then in such a case tayammum is
not permissible.
6. Fear of Thirst: In other words, one has water in his possession
but if he uses it for Wudu or Ghusl then
there is a risk that either him or a fellow Muslim or his animal or the animal
of the other person be it a dog (the kind which one is permitted to keep) will
remain thirsty; or if one amongst them is presently thirsty, or will become
thirsty later and they know for sure that the road on which they are travelling
is one on which they will not find any water for a long time then in such a
case tayammum is permissible.
Law: If one has some water but there is a need
to knead dough (for food) then tayammum is permissible. If it
is needed to make gravy then this will not legitimise tayammum.
Law: If the body or clothing is soiled by impurity to
the extent that it prevents one from performing Namaaz in such
a state but one has only sufficient water with which one may either perform Wudu or
cleanse out the impurity (i.e. one will not be able to do both with that amount
of water) then in such a case one should use the water to cleanse the impurity
and then perform tayammum for Namaaz. If one made tayammum first
and then cleaned the impurity one should repeat the tayammum as
the first tayammum is invalid.
Law: If a Musafir (traveller)
finds water on the road then if there is someone there then he should enquire
in regards to the water. If the person says that the water is only for drinking
then one should make tayammum. Wudu with it will
not be permissible, no matter how much water is there. If the person says that
the water is for drinking and for Wudu then tayammum is
not permissible in this situation. If there is none there who can inform in
regards to that water and it is a very small amount of water then one should
make tayammum and if the water is abundant, then one must make Wudu.
7. If water is
expensive: In other words if
the water is being sold at double the normal selling price of that place then tayammum is
permissible but if there is not a big difference in the price then tayammum is
not permissible.
Law: If water is being sold for cash and one
does not have cash over and above the amount which he needs for his daily
necessities then in such a case tayammum is permissible.
8. Fear of Being Lost or
abandoned: If one believes
that by looking for water his travel group will leave him behind or he will
miss his train (i.e. his transport) then in such a case tayammum is
permitted.
9. Fear of missing Namaaz: If one believes that by making Wudu or Ghusl he
will miss his Eid Namaaz (i.e. this refers to
either one of the Eids) either because the Imam would have
completed the Namaaz by then or by the appearance of Zawaal then
in both cases one is permitted to perform tayammum.
Law: If one made Wudu and was in the
midst of Eid Namaaz, and his Wudu broke and he
knows that by performing fresh Wudu either the time will
expire or the Jama’at will be concluded then in this case he
should make tayammum and read the Namaaz.
Law: It is permissible to perform tayammum for Namaaz of
Eclipse if there is a possibility of the eclipse subsiding or the congregation
concluding.
Law: If one knows that by making Wudu the
ending time for the latter Sunnats of Zuhr, Maghrib,
Esha, Jummah or the prescribed time for Chasht Namaaz will
expire then in such a case he should make Tayammum and perform
the Namaaz.
10. Fear of missing
Janaazah Namaaz: It is permissible
for a ‘Non-guardian’ who fears that he will miss the Janaazah Namaaz to
make tayammum for Janaazah Namaaz. Tayammum is
not permissible for a ‘Wali’(A ‘Wali’ here refers to the Next of
kin of the deceased who is appointed to manage and direct the affairs of his
funeral. In other words, it is his guardian/executor) ‘Guardian’, because
the people are obligated to wait for him and even if they do perform the Janaazah without
him then he has the right to perform it again.
Law: It is not permitted for the one who has
been permitted by the ‘Guardian’ to perform the Janaazah Namaaz to
make tayammum. If in this situation the ‘Guardian’ fears that he
will miss the Janaazah Namaaz then he may perform tayammum.
Similarly, if there is a more senior ‘Guardian’ present there compared to him
then in this case he may make tayammum as well if he fears
missing the Janaazah Namaaz. The fear of missing the Namaaz in
this case means that there is a risk of missing all four Takbeers.
If one believes that he will get even one Takbeer then tayammum is
not permitted.
Law: In one made tayammum for one Janaazah and
read the Namaaz then thereafter another Janaazah arrived,
and if he had sufficient time in between in which to make Wudu but
he did not do so and now if he makes Wudu the Namaaz will
elude him then in such a case he may perform tayammum again
for the second Janaazah. However, if there was not sufficient time
between the two Janaazahs in which he could have made Wudu then
the tayammum which he made for the first Janaazah is
sufficient for the second.
Law: It is permissible
to make tayammum in order to reply to salaam, to recite Durood
Shareef and other Wazifas etc., for sleeping, to
enter the Musjid without Wudu or to recite
the Holy Qur’an from memory. All these are permissible with tayammum even
if one has water available to him.
Law: It is not permissible for one who requires
taking a Fard bath to make tayammum to enter the Musjid without
a valid reason. However, if he has no other option but to enter, such as if he
needs the rope and bucket to draw out water, and this is kept in the Musjid,
and there is none available to get it for him then in such a case he may
perform tayammum and enter the Musjid for
this purpose and leave as soon as possible.
Law: If one was asleep in the Musjid and
the need to bath arose then in such a case the moment his eyes open he should
perform tayammum at the spot where he slept and he should then
immediately leave the Musjid. It is Haraam for him
to delay this.
Law: It is not permissible to make tayammum to
touch the Holy Qur’an, to perform Sajdah-e-Tilaawat or Sajdah-e-Shukr when
water is available.
Law: If the time remaining is so little that if
one performs Wudu or Ghusl then the time of Namaaz will
expire (i.e. become Qaza) then in such a case one should make tayammum and
read the Namaaz and thereafter one should make the Wudu or Ghusl and
repeat it.
Law: If a female has become clean after menstruation
or postnatal bleeding and water is not available to her then she should perform tayammum.
Law: If a deceased cannot be given Ghusl because
there is no water available or because it is not permissible to touch the body
of the deceased, such as in the case of a strange female or your own wife whose
body you are not permitted to touch after death then one should make tayammum for
them. When a non-Mahram including a woman’s husband performs tayammum on
the deceased female then there should always be a cloth used in between.( This
law is in absolute need and not for just any male. It is in such cases where a
male and female are in such a place where there is no female available to give Ghusl to
the deceased).
Law: If a Junub, a menstruating
female, a deceased and one who needs to make Wudu are all in
one place and there is enough amount of water which will only suffice for Ghusl of
one person and says that whoever wishes may use it then in this case it is best
for the Junub to perform Ghusl with it
and then perform tayammum for the deceased. The others should
make tayammum as well. If the person who made the water
available says that there is a share for everyone in the water and each person
got an amount of water that is still not sufficient to fulfil their
requirement, then in such a case each one of them should give their share of
the water so that it can be used to bathe the deceased and all the others
should make tayammum.
Law: If there are two people, namely a father
and a son and someone gives them enough water with which one person can perform Wudu then
in this case the father will be given the right of using the water.
Law: If a person is at such a place where there
is neither any water available nor any pure earth with which he can perform tayammum then
in such a case he should simply perform the actions of Namaaz at
the time of Namaaz without any intention.
Law: If a person finds that droplets of urine are
being emitted when he makes Wudu but this does not happen when
he makes tayammum then in this case it is necessary for him to
perform tayammum.
Law: If a person is in need of Ghusl and
he only finds enough water to make Wudu then he should use it
to perform Wudu and in place of the Ghusl he
should perform tayammum.
Law: The manner of performing Tayammum is
to spread out the fingers of both hands and strike the hands on anything which
is a pure earthly substance, thereafter pulling it back (i.e. rubbing it on the
earth). If the hand becomes too dusty (i.e. sandy) then shake off the excess
dust and then use the hands to make masah of the
entire face (i.e. wipe the hands over the entire face). Then repeat this
practice of striking the hands on the earth once more and make masah over
both hands from the fingernails upto and including the elbows.
Law: The tayammum for Wudu and Ghusl is
the same.
Law: There are 3 Fard in Tayammum:
1 st Fard - Niyyat (Intention): If one strikes his hands on the earth and
wipes the face and the hands without the intention then the tayammum will
not be valid.
Law: If an unbeliever made tayammum to
accept Islam then Namaaz with that tayammum is
not permissible because he was not eligible of making intention at that time.
If he is not able to acquire any water at this time then he should perform tayammum afresh.
Law: Namaaz is permissible with tayammum that was made
with the intention of achieving purification or if it was made for such a
specified form of worship which is not permissible without Tahaarat (purification).
Thus if a person made tayammum with the intention entering or
leaving the Musjid, or to touch the Qur’an, or for Azaan and Iqaamat (none
of which is Ibaadat-e-Maqsuda); or if he made tayammum for
conveying or replying to Salaam for visiting the graves, or for burying a
deceased, or if one who does not have Wudu made tayammum to
recite the Qur’an (i.e. Tahaarat is not a
condition for any of these) then Namaaz with this tayammum is
not permissible. Actually, it is impermissible for one to perform any other Ibaadat with
this tayammum with the exception of the intention for which he
intended it.
Law: If a Junub performed tayammum in
order to recite the Qur’an then he may perform Namaaz with
this Tayammum. However, if he made Tayammum with
the intention of performing Sajdah-e-Shukr then Namaaz will
not be valid with this tayammum.
Law: If one made tayammum in
order to teach another how to make tayammum then Namaaz with
that tayammum is not permissible.
Law: If one performed tayammum for Janaazah
Namaaz or the Namaaz of both Eids or
to perform Sunnats with the intention that if he had to
perform Wudu then the Namaaz will elude him.
Then in such a case he may only perform with that tayammum then
the Namaaz which he intended it for. It is not permissible for
him to perform any other Namaaz with it.
\Law: If a
person performed tayammum for Janaazah Namaaz and Namaaz of Eid because
he was ill or because of water not being available then in such a case it is
permissible for him to perform any other Fard Namaaz or any
other Ibaadat with it.
Law: It is also permissible to perform Namaaz with
the tayammum intended for Sajdah-e-Tilaawat.
Law: If it is Fard for a person to
take a bath then in such a case it is not necessary for him to make a separate tayammum for Wudu and
a separate one for Ghusl but he is permitted to make one tayammum with
the intention of both; both will be fulfilled. However, if he only made the
intention of either Ghusl or Wudu then this
too will suffice.
Law: If a sick person or a person with no hands and
feet is not able to perform tayammum by himself then someone
else should make his tayammum for him. It must however
be noted that in such a situation there is no credibility with regards to the
intention of the one assisting him but the valid intention is that of the person
who requires the tayammum.
2 nd Fard – Masah of the
Face: To wipe the hands
over the entire face in a manner whereby no portion is left un-wiped. If an
area equivalent to a hair is left un-wiped then the tayammum will
not be valid.
Law: It is necessary to pass the hands over the
hair of the beard, moustache and eyebrows. We have already explained what is
meant by the entire face in the chapter on Wudu. One should pay
particular attention to the area in-between the eyebrows, above the eye and
also to the area under the nose. If one does not pay attention to these areas
then one will not pass the hands over them and the tayammum will
thus not be valid.
Law: If a female is wearing a flower on her nose then
she should remove it, if not the area on which the flower is will remain
unwiped. If she is wearing a nose ring then she should also be careful that no
area is left un-wiped due to the nose ring.
Law: There is no need to
wipe inside the nostrils.
Law: It is necessary to wipe over that portion of the
lips which are habitually visible when the mouth is closed. Thus, if whilst
wiping the face one closed the lips so tightly that the portion of the lips
which is generally visible gets hidden and is left un-wiped then the tayammum is
not valid. Similarly if one closes the eyes so tightly that the area above the
eye which needs to be wiped is not wiped then the tayammum will
also not be valid in this instance.
Law: If the hair of the moustache becomes so
long that it causes the lips to be hidden then the hair must be lifted and the
lips wiped. Merely running the hands over the hair is not sufficient.
3 rd Fard – Masah of the
both hands: To make masah of
(i.e. to wipe) both hands upto and including the elbows. One must also pay
careful attention that in doing this as well that no area is left un-wiped or
else the tayammum will not be valid.
Law: If one is wearing a ring or an equally wide ring
(band without a stone) then it is necessary to remove it and run the hand under
it. The females need to pay special attention to this. They should either move
or remove all bangles and other jewellery items they have on their hands, so
that they are able to run the hands over the entire skin surface thoroughly.
This situation demands more care than that which is needed when performing Wudu.
Law: There is no masah (wiping) of
the head and feet in tayammum.
Law: If one struck the hands on pure earth once
only and then wiped the face and hands through this one strike then the tayammum is
not valid. However, if he wiped the face with the first strike and the one hand
with the second strike then thereafter made a further strike with which he
wiped the other hand the tayammum is valid but it is ‘Khilaaf-e-Sunnat’
(contrary to the Sunnat).
Law: If one or both hands of a person have been
amputated from the bottom, then he should make masah of the
portion that is left attached to the elbow. If it has been amputated from above
the elbow then there is no need for him to make Masah of the
area above the elbow. However, it is better if he makes masah of
the area from where it has been amputated.
Law: If a person is crippled or both his hands
are amputated and there is none there who can help with doing his tayammum then
to the best of his ability he should rub his face and hands on the ground or on
a wall, as far as he is able to and thereafter he may perform his Namaaz.
However, he cannot perform Imamat (lead the congregational
prayer) in this condition unless there is some other just like him then in such
a case he may lead the Imamat with him.
Law: If a person rolled on the ground with the
intention of tayammum and the dust went over every portion of
his face and hands which need to be wiped in tayammum then the tayammum is
valid otherwise not. It is still advisable for one to run his hands over his
face and hands in this situation as well.
Sunnats of Tayammum
1. To proclaim the Bismillah
2. To strike the hands
on the ground (i.e. pure earth)
3. To keep the fingers
spread apart
4. To dust off the
fingers. In other words by knocking the base of the thumb of one hand against
the base of the thumb of the other hand, in a manner which sounds like a
clap.
5. To return the hand
(i.e. rub it) on the ground after striking it
6. To first make masah of
the face and then the hands
7. To make masah of
each part, one after the other without delay
8. To first make masah of
the right hand and then the left hand
9. To make Khilaal of
the beard
10. To make Khilaal of
the fingers in the case when the dust reaches it properly. If dust does not
reach the area, such as when striking the hands on a rock etc. which has no
dust on it then in such a case Khilaal is not just Sunnat but Fard.
The best way to
performing the masah (wiping) of the hands is as follows: With
the exception of the left thumb, place all four fingers of the left hand on the
back of the right hand then using the fingertips wipe the entire hand right
upto the elbows. Now, from there using the palms of the left hand rub over the
stomach of the right hand down to the wrists and with the stomach of the left
thumb wipe over the back of the right thumb. The same procedure should be
adhered to when using the right hand to make masah of the left
hand. If one makes masah of the entire hand including the
fingers and palms in one action then the tayammum will be
still be regarded valid, even if he wipes from the elbows to the fingers or
from the fingers to the elbow. However, in the first instance (i.e. elbows to
fingers) it is regarded as being contrary to the Sunnat.
Law: If one uses only 3 fingers when performing
the Masah it will still be regarded as being valid. However,
if one uses only 1 or 2 fingers to perform the Masah then
the tayammum will be invalid even if he passed it over all the
required parts.
Law: Tayammum should not be
repeated if one has already performed Tayammum.
Law: It is not necessary to strike the earth
when making Khilaal.
Permissible and Impermissible Substances for Tayammum
Law: Tayammum can be performed with
something which is regarded a substance of the earth. That which is not
regarded as a substance of the earth cannot be used for Tayammum.
Law: It is necessary for the soil that is being
used for tayammum to be Paak (pure). In other
words, there should be no signs of any impurity visible on it and it should
also not be such that the effect of the impurity is only absent because of it
drying up.
Law: That thing on which an impurity has fallen and
then dried up cannot be used for tayammum even if there are no
signs or effects of the impurity remaining. However, Namaaz can
be performed on such a place.
Law: Mere suspicion that some impurity could
have dropped on the particular area at some time is futile and baseless and
will not be regarded as being reliable.
Law: That which neither turns into ash after
burning and that which does not melt or become soft is regarded as being from
the substance of the earth. Tayammum with it will be
regarded as being permissible. Tayammum is permissible with
sand, lime, antimony, arsenic, sulphur, dross of lead, red ochre, stone,
jasper, turquoise, cornelian, emerald and other gemstones etc. even if there is
no dust on them.
Law: It is permissible to use a baked brick, a
porcelain or earthen vessel (plate etc.) which has been coloured with something
that is a substance of the earth, such as red ochre or chalk. If its colour is
not from a substance of the earth but its stain is not on the vessel then tayammum is
permissible in this case as well. However, if it is not a substance of the
earth and it stains the vessel then tayammum with it is not
permissible.
Law: Tayammum is permissible with nitre which has not been put into water
and washed as yet, otherwise not.
Law: Tayammum with salt which is obtained from water is impermissible.
However, rock salt (sodium chloride) which is obtained by mining is permissible
for tayammum.
Law: Those things which turn to ash after being
burnt, such as wood and grass etc. or minerals which melt or become soft, such
as silver, gold, copper, brass and iron etc. are not regarded as being
substances of the earth and tayammum with any of them is not
permissible. However, if these minerals were not removed from the mine and
melted and particles of soil are still present on them then tayammum is
permissible with them. If they have been melted and cleaned but there is still
sufficient dust on it that by striking the hands on it the signs of the dust
will be evident on the hands, then in this case tayammum is
permissible with this dust otherwise it is not permissible.
Law: If there is dust on grain, wheat, barley
etc., on wood, grass or glass then tayammum with that dust is
permissible if it is an amount that comes on to the hand.
Law: Tayammum is
not permissible with musk, amber, camphor and laubaan (incense).
Law: Tayammum is not
permissible with pearls, oyster shells or conch-shells even if they have been
ground (to powder). Tayammum is also impermissible with lime derived from
this.
Law: Tayammum is also
impermissible with the oxide from ash, gold, silver and steel.
Law: Tayammum is
permissible on earth or stone which has turned black from being burnt.
Similarly, if stone burns and turns to dust then tayammum with it is still
permissible.
Law: If ash mixes with
sand and the sand is more, then in such a case it is permissible to use it for
tayammum otherwise not.
Law: Tayammum is
permissible with yellowish, reddish, greenish, and blackish sand. If the colour
from this sand is released and stains the hands and face then tayammum is not
permissible with it unless in absolute necessity. However, if one does perform
tayammum using this then the tayammum will be valid.
Law: Tayammum is
permissible with wet sand on condition that the sand is dominant.
Law: If a Musafir
(traveller) passed by a place where that is completely muddy and neither can he
find any water with which to perform Wudu or Ghusl nor is there any dust on his
clothing then in such a case, he should swiftly put the clothes into the mud
and remove it and then leave it out to dry, thereafter using it to perform
tayammum. If the time (for Namaaz) is expiring then due to compulsion he should
use the mud to perform tayammum on condition that the sand is dominant.
Law: If there is dust on
a mattress or carpet etc. one may use this to make tayammum even though there
maybe sand available there on condition that it has so much of dust on it that
when he runs his hand over it, it leaves the mark of his fingers.
Law: If there is dust on
impure clothing, tayammum with it is impermissible. If dust settled on this
clothing after it dried then to use this dust is permissible.
Law: If whilst
constructing or demolishing a house or in any other situation dust came onto
ones hands and face and one made masah of the face and hands with the intention
of tayammum then the tayammum will be considered as being valid.
Law: Tayammum is
permissible on a cement wall.
Law: Tayammum is not
permissible on fake ‘murdah sang’ (dross of lead).
Law: Tayammum is
not permitted with coral or with its ash.
Law: One is allowed to
make tayammum from the spot where another person has already made tayammum. It
has become common talk that it is impermissible or Makruh to perform Tayammum
from the wall or ground of a Musjid. This is incorrect.
Law: If one struck his
hands on the ground to perform tayammum and even before making the masah
something which nullifies the tayammum occurred then tayammum with that is not
permissible (i.e. with that strike of the hands. He should start all over again).
Factors which nullify the Tayammum
Law: Those things which
nullify the Wudu or cause Ghusl to become Waajib (compulsory) also nullify the
tayammum. With the exception of these then the power over water (i.e. to have
water available to you) will also nullify the tayammum.
Law: If a sick person
performed tayammum in for Ghusl and has now recovered to the extent where
making Ghusl will not cause him any harm then in this case the tayammum becomes
nullified.
Law: If a person
performed one tayammum for both Wudu and Ghusl then something which causes the
Wudu to be nullified occurred; or if one found water which is only sufficient
for him to perform Wudu with; or if he was ill and has now recovered to the
extent that performing Wudu will not harm him in any way but performing Ghusl
will still harm him then in such cases only the tayammum for Wudu will be
nullified. The tayammum for the Ghusl will remain valid.
Law: If the condition in
which tayammum was impermissible, presents itself after tayammum then the
tayammum will be nullified such as in the case where the person who has
performed tayammum passes by a place that has water available within a mile of
it then in this case the tayammum will be nullified. It is not necessary that
he should reach the water.(In other words it does not mean that the tayammum
will be nullified only if he reaches the water but it will be nullified the
moment he becomes aware of water being within a mile of the said
location).
Law: A person found
water that is not sufficient for Wudu. In other words it is not enough for him
to wash his face, both hands and both feet once, hence in this case the
tayammum he made for Wudu will not be nullified but if it the water is
sufficient to wash each of the parts mentioned once then the tayammum is
nullified. Similarly, if a person who has made tayammum for Ghusl acquires
water that is insufficient to make Ghusl then his tayammum will not be
nullified.
Law: If one passed by a
place that has water nearby but there is a lion, snake or an enemy close to the
water and one knows that going there will definitely put his life, wealth or
honour at risk; or if he knows that by taking the water then the tour group
will leave him too far behind; or if he is in such a position that he cannot
disembark from his conveyance, such as in the case of being on a train or if he
is on a horse which will not stop even if he tries to stop it; or if it is the
kind of horse that will allow him to dismount but will not allow him to mount
again; or if the person is so weak that he will not be able to mount by
himself; or if there is water available in a well but he does not have a rope
or bucket to get it then in all these cases the tayammum will not be nullified.
Law: If a person passed
by water but was asleep then his tayammum will not be nullified. However, if
the tayammum was for Wudu and he was in such a deep sleep that generally
nullifies Wudu then undoubtedly the tayammum will be nullified and this will
not be because of passing by the water but because of falling asleep. If he
passed by the water yawning (i.e. feeling sleepy) and he was informed of the
availability of water then the tayammum will be nullified otherwise not.
Law: If one passed by
water and could not remember that he was in tayammum then the tayammum will
still be nullified.
Law: If whilst in
Namaaz, one noticed the ‘jhuta’ (leftover) water of a donkey or mule then one
should complete the Namaaz, thereafter he should perform Wudu with this water
and then perform tayammum as well and then repeat the Namaaz.
Law: If whilst in Namaaz
one noticed sand glittering at a distance. If he thought it was water and took
even one step (towards it) and then realised that it was sand then the Namaaz
will become invalid but the tayammum will not be nullified.
Law: If a few people had
performed Wudu when someone brought out some water to them which is only
sufficient for one person to perform Wudu and he said, ‘whosoever wishes to,
may use this water to perform his Wudu’, then in this case, all of their
tayammums will be nullified and if all of them were in Namaaz then the Namaaz
of all is invalid. However, if he said, ‘all of you make Wudu with it’, then
none of their tayammum will be nullified. Even if he says, ‘I have made all of
you the owner of this water’, their tayammum will not be nullified.
Law: If one made
tayammum because he could not locate any water and when he found water he
became so ill that the water will cause him harm, then in this case the initial
tayammum will be nullified. He should now perform a fresh tayammum due to the
illness. Similarly, if he performed tayammum due to illness and now that he has
become well but he cannot locate water then he must now make a fresh tayammum
because of this situation.
Reference: https://yaqoobmadani.files.wordpress.com/2015/02/engbahareshariat-vol2taharat.pdf
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