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.[1]
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.
Law: If
a person performed Ghusl but a small portion of the body remained dry. In other
words, water did not pass over that particular part and now there is no water
available with which to wash that part of the body with, so he performed
tayammum for this purpose. Thereafter, his Wudu became nullified (due to that
which nullifies Wudu), so he performed tayammum for Wudu as well. Then thereafter
he found sufficient water with which he would be able to perform Wudu and wash
that area which was left unwashed, hence the tayammum for both Wudu and Ghusl
will be nullified. However, if he finds an amount of water that is neither
sufficient to perform Ghusl nor for washing the unwashed area then both the tayammums
are still valid but he should use that water to wash as much of the unwashed
area as possible. In the case where he finds the amount of water which is
sufficient to perform Wudu and it is not sufficient to wash the unwashed area,
so the tayammum for the Wudu will be nullified. He should perform Wudu with
this water. If the water is only enough to wash the unwashed area and not sufficient
for Wudu then in this case the tayammum for Ghusl will be nullified and the
tayammum for the Wudu will still be valid. He should use this water to wash the
area that was left unwashed. If he has sufficient water with which he can
either perform Wudu or wash the unwashed area then in this case the Tayammum
for Ghusl will be nullified and the tayammum for Wudu will still be valid.
[1]
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.
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