10.0 CHAPTER: TAYAMMUM (DRY ABLUTION)
It is a replacement for water in purification.
“Dry ablution”: The author now discusses the replacement for water in the purification process, i.e. dust. Allah(swt) has made matters easy and has eased the burden of this Ummah by providing an alternative for water to purify oneself. Tayammum linguistically means objective.(See al-Sihah by al-Jawharl (5/2064).) The technical definition is to use dust or sand for purification on specific parts of the body in a specific way.( See al-Mutla (33) and al-Dar al-Naqi (1/112). See also al-Iqna by al-HajjawI (1/77). )
“It is a replacement for water in purification”: I.e. when there is no water available or when one is unable to use it due to illness, or when it is insufficient for both his needs and for the performance of wudhu. Allah says: {And if you are sick, or on a journey, or one of you comes from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands.}( al-Nisa: 43 )
This is a special characteristic of this Ummah as the Prophet(pbuh) said, “I was given five things that were not given to any prophet before me: I was aided with fear struck into the hearts of my enemy the distance of a month’s journey, the earth has been made a place for prostration and purification, it is permissible for me to take war booty and it was not permissible for anyone before me. I was given the intercession and the prophets were sent only to their own people whilst I have been sent to all of mankind.”( Reported by al-Bukhari (1/91) and Muslim (2/763) from the narration of Jabir ibn ‘Abdullah. ) These are just a few of the many specialties of the Prophet(pbuh).
The following hadith highlights the topic in discussion:”… And the earth has been made for me a place o f prostration and purification. So when the time for prayer approaches, the servant has his place o f prostration and purification wherever he may be.”( Reported by Ahmad (5/248) from the narration of Abu Umamah. )
When it is time for the obligatory prayer or when it is the permitted time for optional prayers and it happens that there is no water or it is sold at an exorbitant price and he is unable to afford it.
Dry ablution (tayammum) has conditions:
First: “When it is time for the obligatory prayer”: That is, the time for that particular prayer is due and he is about to pray. Allah says: {O you who believe! When you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash [yourselves] and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth.}( Al-Maidah: 6 )
“When it is the permitted time for optional prayers”: I.e. when the time periods in which prayers are prohibited cease. Apart from the five periods when prayers are prohibited, one can make tayammum to perform the optional prayers.
Second: “When it is the permitted time for optional prayers and it happens that there is no water”: If there is water and he is able to use it, then he cannot perform tayammum. This is because tayammum is a replacement when water is not available.
“Or it is sold at an exorbitant price and he is unable to afford it”: I.e. there is water but he has no access to it as it is too expensive and he has insufficient money to purchase it. Therefore tayammum becomes permissible for him. He does not need to borrow money to buy it.
If however water is sold at a normal and established price and he can afford it, he must do so and use water to perform wudhu. Tayammum becomes impermissible for him in this case. Since performing wudhu is wajib, that which is required for it to be performed is also wajib, so he must purchase the water.
Or he fears that bodily harm, thirst or death may afflict him or his companion and that it will be detrimental to his sanctity or property if he used it or went in search of it. In this case it is permissible for him to make tayammum.
Third: “Or he fears that bodily harm, thirst or death may afflict him or his companion and that it will be detrimental to his sanctity or property if he used it or went in search of it. In this case it is permissible for him to make tayammum”: If water is available but, for example, he fears that his life and property will perish as a result of searching for water, the weather condition was extremely cold (i.e. it may be that he does not have a heating system to warm the water so as to use it), or he is already ill and using water might deteriorate his condition if he used it to make wudhu. In these scenarios, tayammum is allowed as these are valid excuses.
The evidence for this is in the incident where ‘Amr ibn al-‘As was sent by the Prophet(pbuh) to lead a battalion in a war. He had a wet dream and the conditions
were bitterly cold. Amr feared that using water would place him in peril and so he performed tayammum instead. When this news reached the Prophet(pbuh), he did not censure Amr’s action. ( Reported by Ahmad (4/203), Abu Dawud (334) narrated by Amr ibn As who said, “He asked me ‘O Amr! You prayed with your companions while you were in the state of janabah}’ So I explained to him what prohibited me from making ghusl and mentioned the ayah {…And do not kill yourselves. Verily Allah is ever to you merciful.!} [al-Nisa: 29] The Prophet(pbuh) laughed and did not say anything.” ) This is tantamount to endorsement and so on a cold bitter day, one can resort to making tayammum if he does not have any appliance to heat up the water. Similarly, the ill person can resort to tayammum if his illness may be exacerbated by use of water for purification purposes as Allah(swt) says: {… And if you are ill.}( Al-Ma’idah: 6)
If a person has in his possession water that is only enough for his basic needs such as drinking and cooking, he can choose to perform tayammum as his basic needs are more crucial than using the scarce water for purification. This concession is a mercy from Allah(swt). When Allah mentions this mercy from Him, He says: {Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favour on you, so that you may be grateful.} ( Al-Ma’idah: 6 )And there is no hardship in Islam alhamdulillah. If there arises forth any predicament in practicing it, there surely will exist a concession or alternative that will undo it.
Whoever has water sufficient only to wash some of the body parts, he must make tayammum after using the water. The wounded can make tayammum on the injured area and wash the parts that are not affected.
“Whoever has water sufficient only to wash some of the body parts”: For example, he has water enough to wash only his face or his face and hands but not enough to wash his feet.
“He must make tayammum after using the water”: He washes whatever parts of the body he can and then makes tayammum on the parts that he has not washed. Allah says: {Therefore be careful of [your duty to] Allah as much as you can.} ( Al-Taghabun: 16 )
“The wounded can make tayammum on the injured area and wash the parts that are not affected”: If the wounded person fears that using water upon the injured area might be detrimental to his health, then he can wipe on the bandaging or dressing covering the wound. He has to wash the areas just below the injury. However if there is no bandaging or dressing, he can perform tayammum upon the affected areas and wash the other body parts as usual.
It is mandatory that a person search for water within his house, or its surroundings, or should seek help from someone who can guide him to it.
“It is mandatory that a person search for water within his house”: He should put forth efforts to locate water so as to perform wudhu or ghusl. He should not rush into performing tayammum without exhausting all means of securing water. Perhaps there is a well or river nearby or he may find people living in the vicinity who might guide him to water or share what they have. If he does not put forth effort, these sources might be unknown to him. Since tayammum cannot be justified when water is accessible, one needs to search for water to ensure this condition is established. Acts of worship do need a certain level of preparation and effort.
“Or its surroundings”: I.e. the area around him or his abode. However it does not mean that one has to search far and wide for water.
“Someone who can guide”: If he comes across someone who can give him the directions to the nearest source of water, then it is incumbent upon him to search for it at the place mentioned by the guide.
If he forgets that he has access to water and performs tayammum , he must repeat his prayer. If he intends to remove a number o f impurities with his tayammum , it is permissible.
“If he forgets that he has access to water and performs tayammum, he must repeat his prayer”: If he hastily makes tayammum without searching for water in the manner mentioned in the previous point [of the matn (text)] or he forgets that he had water in his possession and later realises his mistake, he must repeat his prayer as the one who performs the prayer with just the tayammum in these circumstances, his prayer is invalid. This is because negligence and forgetfulness do not absolve mandatory acts. Verily forgetfulness can only spare the person of the sin of not having done a mandatory act or having done prohibited actions.
“If he intends to remove a number of impurities with his tayammum : If one is affected by many impurities and he makes an intention to perform tayammum to remove just one of them, then he is cleansed of all the impurities. However, if he intends to remove one o f the impurities and does not want the rest of them to be cleansed, then only that which was intended is purified. The Prophet(pbuh) said, “Verily deeds are by intention and for every person is what he intended.”( Reported by al-Bukhari (1/2,21), (3/190) and Muslim (6/48) from the narration of Umar ibn al-Khattab. )
If the removal of najasah from his body might harm him, there is a lack of the [substance that could] remove stains, he fears the cold, he is confined to a place where there is a lack of water and sand, then he can pray and need not repeat his prayer.
“If the removal of najasah from his body might harm him, there is a lack of the [substance that could] remove stains”: It is a must that impurities be washed from a person’s body before he prays. However, if there is harm that would come from washing e.g. it is detrimental to one’s health or there is a lack of substances that will remove the stains, then he performs tayammum as what is mentioned here. ( See al-Iqna by al-Hajjawi (1/81-82). )
The correct view is that tayammum cannot be performed for impurities on the body( It is mentioned in al-Insaf “This is an exceptional view. He has also said that tayammum
is insufficient. See also al-Faiq by Ibn Qadhl al-Jabal who mentions that tayammum is not allowed if the body is stained by impurities. Shaykh ibn Taymiyyah supports his view and this view is preferred by him .” ) or if they are on the clothes. It is mandatory to wash the impurities if possible. If not, then he should try to change into fresh, clean clothes. If even this is not possible then he can pray in his present condition.
“He fears the cold”: He is allowed to make tayammum in this scenario as in the story of Amr ibn al ‘As.
“He is confined to a place”: He is confined to a place and is not given access to water. In this case he can perform tayammum and pray. Allah(swt) says, {Therefore be careful of [your duty to] Allah as much as you can.}(Al-Taghabun: 16)
“Where there is a lack of water and sand, then he can pray and need not repeat his prayer”: In this situation, he can pray without wudhu. He only has to make tayammum and does not have to repeat the prayer [upon water becoming available] as Allah says: [Therefore be careful of [your duty to] Allah as much as you can.}( Al-Taghabun: 16 ) This is because the individual in this scenario is not able to do anything more than that mentioned, given the circumstances.
The above scenario clearly indicates that the performance of prayer can never be excused. It is always binding upon people as long as he is of sound mind. So whatever situation he is forced into, he should still perform the prayer.
“It is mandatory to use clean earth which is dust-like.”
“It is mandatory to use clean earth”: Allah(swt) says: {Betake yourselves to pure
earth.}( Al-Ma’idah: 6 ) “Al-Sa’icf’ in this ayah refers to dust that lies upon the surface of the earth or dust blown in that rests on a surface.( See al-Dar al-Naqi (1/117) and al-Misbah al-Munir (463). ) The Prophet(pbuh) said: “The earth has been made a place o f prostration and purification for me.”( Reported by al-Bukhari (1/91), Muslim (2/63) from the hadith of jabir ibn ‘Abdullah. ) This means that the whole earth is a source of making tayammum, i.e. its sand, dust and other substances like them.( This statement is preferred by Shaykh al-Islam ibn Taymiyyah. However he lays a condition that using other than sand and dust occurs only when these are not available. See al-Ikhtiyarat al-Fiqhiyyah (p. 20). )
It is more correct to say that the whole earth is a source of making tayammum so long as the substance used is clean. Some scholars( It is mentioned in al-Insafi “This is the madhab (Hanbali). Most of its scholars were of this view.” (1/284). See also al-Mustaw’ib (1/75), al-Muqni (1/74), al-Muharar (1/22) and al-Ri’ayah al-Sughra (1/52). ), like the author of this treatise, restrict tayammum to only earth. The former view is correct as evidenced by the act of the Prophet(pbuh) and his Companions who travelled from Madinah in the battle of Tabuk and, when just a few days journey away from Tabuk, they came upon a place covered in sand. There they made tayammum with it for they did not carry dust from the earth with them. This indicates that the concession is flexible alhamdulillah.
“Clean (i.e. tahur)”: It is a condition that the dust used for tayammum is pure and clean. If it is tainted with najasah, it cannot be used for tayammum. If one comes across a place clean enough to pray in, then he can make tayammum at the very spot and proceed to pray. Verily the Prophet has said, “Wherever a person may be when the time for prayer approaches, let him pray there.” ( Reported by al-Bukhari (1/91) and Muslim (2/63) from the hadith of Jabir. )
“Which is dust-like”: One can perform tayammum with clean dust found upon the surface of the earth, be it sand, soil or stones and rocks that are covered with dust. He can also use the dust covering the walls or the mats and carpets. As mentioned, the possibilities are many alhamdulillah.
The obligatory areas to wipe are the face and the hands to the wrist bone. This is the sequence that should be done consecutively in the case of minor impurities.
“The obligatory areas to wipe are the face and the hands to the wrist bone”: Allah says: {Wipe your face and hands with it.}( Al-Maidah: 6 ) Hands here refer to the hands up to the wrist only.
“This is the sequence”: As mentioned in the above ayah, Allah(swt) starts the sequence with the face followed by the hands. When the Prophet taught the people to make tayammum, he struck his hands upon the ground and wiped them upon his face and then he wiped both the inner and outer palm.( Reported by al-Bukhari (1/92-93) and Muslim (1/193) from the narration of Ammar ibn Yasir. )
“Consecutively”: Without delay between the two actions. The Prophet taught us to wipe the face and immediately wipe the hands.
“In the case o f minor impurities”: The sequence as well as doing the actions consecutively are conditions of tayammum to cleanse oneself of minor impurity. However this does not apply for greater impurities.
Making the intention is a prerequisite of tayammum whether its [performance is] because of impurities or for other reasons. If intention is made for one reason, it cannot be valid for the other reason. If tayammum is intended for a nafl act, then it cannot suffice for the obligatory acts. If obligatory prayer is intended, it can be applicable to all prayers during the time.
“Making the intention is a prerequisite”: I.e. It is a prerequisite for the validity of tayammum. The Prophet(pbuh) said, “Verily deeds are by intention and for every person is what he intended.”( Reported by al-Bukhari (1/2,21) (3/190) and Muslim (6/48) from the narration of Umar ibn al-Khattab )Taharah is an act of worship, regardless whether the element used is water or dust. Thus it necessitates an intention. Tayammum performed without an intention is not valid.
“Whether its [performance is] because o f impurities or for other reasons. If intention is made for one reason, it cannot be valid for the other reason”: Tayammum can be wajib on the individual for three reasons: major impurity, minor impurity and impurity on the body. One can intend with his tayammum to lift each of these as in the hadith, “Verily deeds are by intention and for every person is what he intended.” However if he intends one of these then it does not cover the others as they were not included in the intention.
Similarly, intentions need to be specific. One has to have an intention regarding whether an act he is about to do is a nafl (optional) act or a fard (obligatory) one. If he intends (e.g. with his wudhu) an obligatory prayer and does an optional prayer, it is allowed as optional prayers are lesser in degree when compared to obligatory prayers and so it is a subset o f the latter. However, if he intends with his tayammum an optional prayer and decides to pray an obligatory one, it becomes null and void as the optional prayers are lesser in degree when compared to the latter. This view is based upon the fact that tayammum validates the prayer and is not a means o f purification. This is the view expressed in the Hanbali madhab.(See al-Kafi (1/64).) Therefore it is a must that a person intends what he wishes to achieve with his tayammum. It then validates whatever prayers that are equivalent to or lesser in degree but not that which is higher in degree.
Another view propounds that tayammum is a means of purification.( This is the madhab of Abu Hanifah and a view of Ahmad. This was also the chosen opinion of Ibn Taymiyyah (see al-Ikhtiyarat al-Fiqhiyyah, p. 22). ) It states that tayammum cleanses impurities just like water. This is the correct view. Hence, the issue of the performance of tayammum intended for a nafl prayer not being suitable for an obligatory prayer becomes redundant.
“If tayammum is intended for a nafl act, then it cannot suffice for the obligatory acts”: This is based on the first view regarding tayammum discussed above, that it is a means to allow the prayer.
“If obligatory prayer is intended, it can be applicable to all prayers”: If an obligatory act is intended, it can validate optional prayers too. This is because an intention to perform an obligatory prayer is higher in degree than an intention to perform an optional prayer. So with just one tayammum, one can pray both obligatory and optional prayers until the time for the next prayer.
Tayammum becomes invalid when the time period for the prayer ends, by the invalidators of wudhu and by the emergence of the availability of water – even when one is in the midst of prayer, but not after it.
“Tayammum becomes invalid”: Due to three factors:
1. The time period for a particular prayer ends: this is if one assumes that tayammum validates a prayer but is not a means of purification. If he assumes the latter, then prayer timings do not affect tayammum.
2. Invalidators o f wudhu also invalidate tayammum. There is no dispute regarding this.
3. Availability o f water, there is no difference in opinion regarding this as tayammum is a replacement for performing wudhu using water. Allah says: {…And [if] you cannot find water, betake yourselves to pure earth.}( Al-Ma’idah: 6 ) The Prophet(pbuh) said, “The clean dust o f the earth purifies a Muslim even if water is unavailable for ten years. When he does find water, let him fear Allah and wipe his body with it.” ( Reported by Ahmad (5/155), Abu Dawud (332), al-Tirmidhi (124) and al-Nasai (1/171) from the narration of Abi Dhar. ) This is if he finds water before praying. If he does find water but it was found after the prayer was concluded, the prayer is valid. However, the following prayers require wudhu. Furthermore, if water becomes available whilst one is still praying, there are differences of opinion as to whether his prayer is valid or not. According to the Hanbali madhab this invalidates the prayer.( See al-Furu by Ibn Muflih (1/233). ) According to this view, the individual should cease praying, perform wudhu and repeat the prayer from the beginning. Another view is that this particular prayer is valid so long as the water was unavailable to him at the moment he started praying.( See al-Imaf{ 1/298-299). ) This is the correct view.
It is best to delay tayammum until the final moments of the prayer time in the hope that water might become available. The description of tayammum: make the intention, saying the basmallah , to strike the dust with both palms with the fingers spread, wipe the face with the fingers and the hands with the inner palms; intertwining fingers to wipe in between them.
“It is best to delay tayammum until the final moments o f the prayer time in the hope that water might become available”: Those without access to water should do so hoping to perform the prayer with wudhu. However, it cannot be delayed until after the specific time for the prayer. However if one prays without any delay his prayer is still valid.
“The description of tayammum: make the intention, say the basmallah”As we have mentioned before, intention (niyyah) is ordained as the Prophet(pbuh) said, “Verily actions are by intentions.” It is a must that the niyyah is made before commencing. Then he says “bismillah” as in wudhu since tayammum is its replacement.
“To strike the dust”: If he were to just place his hands on the dust without striking it, tayammum becomes invalid for the Prophet(pbuh) struck the dust with his hands when teaching his companion how to perform tayammum. He said, “It is sufficient that you do like this:” and he proceeded to wipe his face with both his palms and then his hands to the wrist. (Reported by al-Bukhari (1/92, 93) and Muslim (1/193) from the narration of Ammar ibn Yasir. )
“With the fingers spread”: So that dust particles can reach in between the fingers. The dust sticking to the palm is distributed equally to the face and hands while wiping.
“Wipe the face with the fingers and the hands with the inner palms”: This is the recommended m ethod.( See al-Ikhtiyarat al-Fiqhiyyah (p. 21). ) However, one can choose to make two strikes of the earth to perform tayammum, one for the face and the other for the hands. This method has also been recorded.( Reported by al-Daraqutni(1/180), al-Hakim (1/179), al-Bayhaqi (1/207) from the narration of Ali ibn Dhibyan who narrated from ‘A bdullah ibn Amr, who heard from Nafi’, who heard from Ibn ‘U m ar that the Prophet(pbuh) said, “Tayammum is two strikes, a strike for the face and a strike for the two hands till the elbow.” However ‘Ali Ibn Dhibyan is considered a weak narrator by many. Refer to al-Talkhis al-Habir (1/267). ) What is more authentic is a single strike of the earth divided between the face and hands.
“Intertwining fingers to wipe in between them”: To allow the dust to reach between the folds of the fingers.
By Shaykh Salih ibn Fawzan al-Fawzan
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