Tayammum (Dry Ablution)
Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Chapter on Imamate
Chapter on Imamate Continued
Congregational Prayers & Latecomers
Prayer of The Sick
Prayer of The Traveler
Prayer of Fear
Jumu'ah (Congregational Friday) Prayer
Jumu'ah (Congregational Friday) Prayer
ContinuedPrayer of the Two Eids
Book on Funeral
Washing, Shrouding, and Funeral Prayer
Funeral Prayer Continued
Ending the Book of Funerals
Book of Fasting
Confusion, Exemption, and Expiation of Fasting
Invalidators of Fasting, Forgetfulness, and Doubt
Voluntary Fasing and I'tikaf
The Book of Hajj and 'Umrah
Chapter on Ihram Sites
The State of Ihram
Forbidden Acts of Ihram
Expiations in Hajj
Entering Makkah and Tawaf
Chapter on Tayammum (Dry Ablution)
بَابُ التَّيَمُّمِ
The description of it [tayammum] 132 is: To strike the wholesome ṣa‘eed 133 once with his two hands, and then wipe his face and hands with them. This is based on the saying of the Prophet (SA) to ‘Ammâr (RA): "It would have 134
وَصِفَتُهُ: أَنْ يَضْرِبَ بِيَدَيْهِ عَلَى الصَّعِيْدِ الطَّيِّبِ ضَرْبَةً وَاحِدَةً، فَيَمْسَحَ بِهِمَا وَجْهَهُ وَكَفَّيْهِ؛ لِقَوْلِ النَّبِيِّ لِعَمَّارِ: إِنَّمَا كَانَ يَكْفِيكَ هَكَذَا
132 Tayammum means, linguistically, to head towards; in this case, it would be heading for, or seeking, the clean surface of the earth.
133 (A) + (+S): Ṣa‘eed must be soil.
(a) + (-H, -M, -t): It means the surface of the earth. They cited the following hadith:
“…The earth was made a place of prayer for me and a source of purification, so when the time of prayer comes for anyone among my Ummah, let him pray [in a report by (A, aṭ-Ṭabarâni), he will have by him his masjid (a place of prostration, usually referring to a mosque) and means of purification]…” (Ag – from Jâbir)
وَجُعِلَتْ لي الْأَرْضُ مَسْجِدًا وَطَهُورًا فَأَيُّمَا رَجُلٍ من أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ (و في حديث أبي أمامة عند أحمد والطبراني، فعنده مسجده و عنده طهوره
(-M): This applies to any surface of the earth, including the ice in the Arctic if there is no water. According to (A), one who has ice cannot make tayammum, but they should use the ice to wipe their wuḍoo’ parts. If this melts the ice, it will count as sufficient wuḍoo’, and they will not have to repeat the prayer afterwards. If the ice does not melt, they should complete wiping their wuḍoo’ parts and then pray, but they must repeat the prayer when they find water. (A/SM)
134 The hands are wiped
Up to the wrists. (Ag – from ‘Ammâr) (-S): Up to the elbows; this is based on a different hadith that is not sound, according to the vast majority of Hadith scholars.
been enough for you to do like this,” and he struck the earth with his hands and wiped. 135
وضَرَبَ بِيَدَيْهِ الْأَرْضَ فمَسَحَ."
If he made tayammum with more than one strike or wiped more than once, it would be permissible. 136
وَإِنْ تَيَمَّمَ بِأَكْثَرَ مِنْ ضَرْبَةٍ، أَوْ مَسَحَ أَكْثَرَ، جَازَ
[Conditions]
It has four conditions:
وَلَهُ شُرُوْطٌ أَرْبَعَةٌ:
First: Inability to Use Water
أَحَدُهَا: الْعَجْزُ عَنِ اسْتِعْمَالِ الْمَاءِ.
- because of - its shortage,
-إما لِعَدَمِهِ،
- or for fear of harm if one uses it, due to sickness or severe cold,
- أَوْ خَوْفِ الضَّرَرِ بِاسْتِعْمَالِهِ؛ لِمَرَضٍ، أَوْ بَرْدٍ شَدِيْدٍ،،
- or for fear that he, his companion, or his beast may suffer from thirst,
- أَوْ خَوْفِ الْعَطَشِ عَلَى نَفْسِهِ، أَوْ مَالِهِ أَوْ رَفِيْقِهِ أو بهيمته،
- or if he worries about himself or his property if he sought it,
- أَوْ خَوْفٍ عَلَى نَفْسِهِ، أَوْ مَالِهِ فِيْ طَلَبِهِ،،
135 The author did not mention the complete hadith, which continues, "…and wiped his face and both hands." (M) The word used in the hadith, kaff, means the hands up to the wrists.
136 Imam Ibn Qudâmah (may Allah have mercy on him) mentioned the description only, and then he addressed the conditions. According to (A/SM), the farḍs of tayammum include:
wiping the face
wiping the hands
the specific intention (which Imam Ibn Qudâmah mentioned under the conditions below)
if the tayammum is in place of wuḍoo’, it would also be farḍ to follow the sequence in the hadith and not pause for a long time between wiping the face and wiping the hands.
Saying bismillâh is wâjib in all types of tayammum.
- or if he cannot obtain it except at an expensive price.
أو تَعَذَّرَ إِلاَّ بِثَمَنٍ كَثِيْرٍ.
If he could use it on part of his body, or he found some water but it is insufficient for his purification, then he should use it and make tayammum for the rest.
فَإِنْ أَمْكَنَهُ اسْتِعْمَالُهُ فِيْ بَعْضِ بَدَنِهِ، أَوْ وَجَدَ مَاءً لاَ يَكْفِيْهِ لِطَهَارَتِهِ، اسْتَعْمَلَهُ، وَتَيَمَّمَ لِلْبَاقِيْ.
- Second: Commencement of the Prayer Time 137 One should not make tayammum for a mandatory prayer before its time, or for a recommended prayer during the time of its prohibition.
الثَّانِيْ: الْوَقْتُ فَلاَ يَتَيَمَّمُ لِفَرِيْضَةٍ قَبْلَ وَقْتِهَا، وَلاَ لِنَافِلَةٍ فِيْ وَقْتِ النَّهْيِ عَنْهَا.
Third: Intention 138 If one made tayammum for a recommended prayer, he must not pray a mandatory prayer with it. If he made tayammum for a mandatory prayer, he can perform it and other mandatory and recommended ones until its time is out.
الثَّالِثُ: النِّيَّةُ فَإِنْ تَيَمَّمَ لِنَافِلَةٍ، لَمْ يُصَلِّ بِهِ فَرِيْضَةً، وَإِنْ تَيَمَّمَ لِفَرِيْضَةٍ، فَلَهُ فِعْلُهَا، وَفِعْلُ مَا شَاءَ مِنَ الْفَرَائِضِ وَالنَّوَافِلِ، حَتَّى يَخْرُجَ وَقْتُهَا
Fourth: Soil One may not use other than wholesome soil that has particles of dust. 139
الثَّانِيْ: الْوَالرَّابِعُ: التُّرَابُ فَلاَ يَتَيَمَّمَ إِلاَّ بِتُرَابٍ طَاهِرٍ، لَهُ غُبَار
137 (A) + (+M, +S): This is a condition. (a) + (-H, -Z): It is not a condition; tayammum removes the impurity.
If we believe that tayammum removes the impurity like water does, then one may make tayammum before the time begins, and it does not have to be intended for a particular act of worship. It may be used for any act that requires ritual purity, and it will not expire upon the end of the time of the obligatory prayer; it will only expire upon the occurrence of a nullifier of ritual purity or upon finding water.
138 If you believe that tayammum does remove the impurity, then you will intend to make it for the removal of impurity, and use it to pray any number of prayers until you find water or break your tayammum.
[What Invalidates Tayammum ]
What invalidates the wet ablution invalidates the tayammum. The other invalidators are the ending of the prayer time 140 and the ability to use water, even if he was in prayer. 141
ويُبْطِلُ التَّيَمُّمَ مَا يُبْطِلُ طَهَارَةَ الْمَاءِ، وَخُرُوْجُ اْلوَقْتِ، وَالْقُدْرَةُ عَلَى اسْتِعْمَالِ الْمَاءِ، وَإِنْ كَانَ فِيْ الصَّلاَةِ..
139 If we accept the position of (a) + (-H, -M) that the surface of the earth in general is ṣa‘eed, one will always be able to make tayammum except in very extraordinary conditions. If there is no water and one cannot make tayammum, they will simply pray without purity, according to the vast majority, and will not need to repeat that prayer thereafter, according to the stronger opinion. (A/SM)
140 (a) + (-H): The ending of the prayer time does not invalidate the tayammum. See the discussion above about the commencement of time.
141 (a) + (-M, -S): He should not interrupt his prayer.