Что представляет из себя тайяммум?

Тайяммум – способ очищения is a method of purifying oneself utilising soil, whereby the one performing it wipes his face and hands with a specific intention.

100. What sorts of people are permitted to perform tayammum?

The one who is in a state of ritual impurity is permitted to perform tayammum instead of wudu (or ghusl) if he falls under one of the seven categories that follow:

1. Someone who lacks the requisite amount of water necessary for wudu' (or ghusl), regardless of whether he has no water at all or that the water he has got is not sufficient for the act of purification.

2. Someone who lacks the ability to use water - such as the one who is physically prevented from using water, or the one who is tied-up near water but cannot reach it, or the one who fears that, if he tries to get to the water, he will be set upon by wild animals or thieves.

3. Someone who fears that, if he uses water, he will fall ill (i.e. by catching a cold or fever or the like) or, if he is already ill, that it will delay his recovery or worsen his illness. However, this is not a matter of whim or caprice -there must be some substance in that person's fear, and this is obtained either through the recommendation of a knowledgeable doctor or through past experience.

4. Someone who fears that, by using the available water to perform wudu (or ghusl), a fellow living creature will go thirsty, even if that creature is not human (so long as that animal is held in respect by the Shari'a, even if that be a hunting dog or a guard dog. The sort of the animal which the Shari'a does not respect is like a pig or a dog). Again, when we say 'someone who fears', we are not referring to that sort of fear which has no substance, but rather to the one who is convinced, or at least considers it a strong probability, that the afore-said animal will become completely dehydrated and possibly die if it does not get water. If the animal is merely afflicted by a slight thirst, which will neither lead to injury or possible death, then that is not considered a valid excuse for performing tayammum (unless of course you despair of finding any more water in the foreseeable future - in such an instance you must preserve the water for drinking). Similarly to this, the person who needs water for his dough or for the purposes of cooking, puts that need ahead of using that water for wudu (if he has no water except for that) and performs tayammum.

5. Someone who fears that, if he leaves to perform wudu, he will be robbed or looted of items whose value is greater than the price he would have to pay if he were to buy the water necessary for performing his act of purification. So, for example, if the value of the items he feared for was three dirhams and the price of the requisite amount of water is two dirhams, he may perform tayammum (as for if the price of the water is three dirhams and the value of the items is only two dirhams, he must leave to perform wudu, or buy the water and may not perform tayammum).

This ruling holds for the one who knows a place where he can find water or at least thinks it highly probable that there is water in that place. As for the one who is uncertain of whether there is water there or not, he performs tayammum, even if the property he fears for is of negligible value. Similar to this are those who are engaged in guarding crops or harvesting them, regardless of whether they are their own crops or whether they have been hired to look after other people's crops, as crops are considered to be a form of property.

6. Someone who fears that he will miss the time of the prayer, either by using water (to perform wudu or ghusl) when he has it with him, or by searching for it when he has not. Praying the prayer in its time (be that time ikhtiyari or daruri) takes precedence over the obligation of wudu and he does tayammum in its stead. However, if he thinks that there is sufficient time, if he performs just the obligatory parts of his wudu (or ghusl), wiping each limb one time only, and leaves the sunna and recommended elements, for him to still catch one rak'at of the prayer in its time, then he must do so and may not perform tayammum (in other words he restricts his wudu to washing his face once, his arms once, wiping his head and washing his feet once and doing all that quickly. This type of wudu should also be performed by the one who does not have the requisite water for the full wudu, but does have enough for the obligatory elements - he also does not do tayammum).

If, fearing that he will miss the prayer's time, he performs tayammum and then, after entering into the prayer, realises that he was mistaken and that there is still enough time remaining for him to have performed wudu (or equally if the time has already ended), he does not break off his prayer, nor does he have to repeat it, as he entered into it in a permitted manner. The ruling is the same if he realised his mistake after finishing his prayer or didn't realise it at all. As for if he realised that before the takbir al-ihram (i.e. before beginning his prayer), then he must perform wudu. '*

[* The exception to this is the person who leaves his prayer to the end of its time deliberately in order to take advantage of this ruling, because he is too lazy to perform wudu. His ruling is the opposite of that which he intended by his action and he must still perform wudu (even if that means he misses the time). [Transmitted by As-Sawi]

7. Someone who is able to use the water, but either lacks someone to bring it to him (because he is bed-ridden for example) or lacks the means to extract the water from a source available to him (such as the one who has a well, but no rope or bucket to extract the water from it). This category is similar to number (2), but the difference is that the person in number (2) lacks the ability to use the water in reality, whereas here the person lacks the ability to use water only in a legal sense. However the same ruling applies.

If we examine the seven categories above, we will see that, in actuality, we can boil them down to two types of people:

1. Someone who lacks the water itself, regardless of whether he really has no water or merely lacks it in a legal sense. This includes sections (1), (4), (5) and (6) mentioned above.

2. Someone who lacks the ability to use water, again regardless of whether he really lacks the ability or merely lacks it in a legal sense. This includes all the remaining sections (i.e. (2), (3) and (7)).

The seven people referred to in the above-mentioned categories may perform tayammum regardless of whether they are at home or travelling, whatever sort of travel that may be. It makes no difference if the journey is of an obligatory type (such as hajj), or of a permitted type (such as trade) or of a forbidden type (such as someone who goes out with the intention of robbing people): they may still perform tayammum.

101. Is it permissible for a person to perform tayammum for all forms of prayer, be they obligatory or voluntary?

Anyone who has a valid excuse for performing tayammum, such as those mentioned above, may perform tayammum in order to pray a single obligatory prayer on its own (such as 'Asr), or a single obligatory prayer and other voluntary acts of worship immediately after it (with that same tayammum), or in order to perform a voluntary act of worship in its own right, such as performing tayammum in order to pray the two rak'at s for greeting the mosque, or in order to pray the Witr prayer, which is a strong sunna. He may also do tayammum for the Jumu'a prayer and for funeral prayers, regardless of whether that prayer is incumbent on him or not (i.e. he is the one who has been asked to lead it by the deceased, for example).

However the person who is neither sick nor travelling, but merely lacks the water with which to perform wudu, may only perform tayammum in order to pray the obligatory prayers. The only voluntary prayers he may pray with tayammum are those which immediately follow the obligatory ones (such as the two rakats immediately following Isha'). He may NOT perform tayammum for the express purpose of praying a voluntary prayer, even if that prayer is a strong sunna such as the witr prayer (in such an instance he must pray his witr prayer immediately after praying Isha'). A short gap between the obligatory prayer and the voluntary prayers that follow is overlooked (such as the period of time needed to perform the recommended dhikrs and supplications that one does immediately on completing the prayer). As for the funeral prayer, he may only perform tayammum for it when it is specifically incumbent on him and there is no other person present, even if that person is travelling or ill, who is in a state of wudu ' and can lead the prayer in his stead.

As for whether it is permissible for the person in this situation (i.e. healthy and not travelling, but lacking water) to perform tayammum in order to pray Jumu'a, that depends on the exact circumstances of the situation. Someone who has no water at the time of Jumu'a, but knows that there will be water later, or someone who fears that, by performing wudu he will miss the Jumu'a is not permitted to perform tayammum for Jumu'a, according to the mashhur position, but must pray Dhuhr in its stead (even when he knows he will not get the water until after the time of Dhuhr, and therefore has to perform tayammum to pray Dhuhr. On the other hand, the one who lacks water at all times and does not know when he will be able to get a hold of any, may, and indeed should, perform tayammum for Jumu'a and there is no disagreement about that.

102. Is it permissible for someone who has performed tayammum in order to pray an obligatory prayer or tsomeone who has performed tayammum in order to pray a voluntary prayer to use that tayammum to perform another act of worship?

There are four possible permutations here:

1) Someone who performs tayammum for an obligatory prayer and then wants to perform another voluntary act of worship (such as praying a voluntary prayer, praying the funeral prayer, touching a copy of the Quran, reciting Quran (for the one in a state of major ritual impurity), performing the tawaf of the Ka'ba or praying the two rakats of the tawaf) with that tayammum after praying his obligatory prayer. This is permissible so long as those acts of worship immediately follow the obligatory prayer (i.e. he may not leave and do something else after finishing his obligatory prayer and then come back and perform these other acts, they must be performed as if they were connected to the obligatory prayer.)

2) Someone who performs tayammum for a voluntary prayer (only permissible for the one who is travelling or sick or fears that using water will make him sick) and then wants to perform a separate voluntary act of worship of worship with that tayammum AFTER praying that voluntary prayer. Again this is permissible if the condition of connectedness is met (that there is no delay between the acts of worship and the prayer).

3) Someone who performs tayammum for a voluntary prayer (only permissible for the one who is travelling or sick or fears that using water will make him sick) and wants to perform a separate voluntary act of worship with that tayammum BEFORE praying that voluntary prayer. This is also permissible and again, as before, the condition of connectedness must be observed.

4) Someone who performs tayammum for an obligatory prayer and wants to perform a separate voluntary act of worship with that tayammum before embarking on his obligatory prayer. If he were to do this, all his acts of worship would be valid except for the obligatory prayer itself (so, for example, if a person were to perform tayammum for Subh and then pray Fajr (the two recommended rak'ats before Subh) with that tayammum before praying Subh, his Fajr would be valid and his Subh would be invalid). He must renew his tayammum in order to pray that obligatory prayer.*

[* The one who touches a copy of the Quran or recites it with his tayammum before embarking on his obligatory prayer is permitted to pray the prayer with that tayammum provided that the length of time he spent reciting was short and did not break the condition of connectedness (short means a couple of minutes or so). {Transmitted by As-Sawi]

103. How many obligatory prayers may one pray with a single tayammum?

It is not permissible for a person to perform more than one obligatory prayer with a single tayammum, even if he included them all in his intention when he performed his tayammum. If he intended two obligatory prayers, the first one he prayed with that tayammum is valid, while the second one is invalid and must be repeated. This ruling applies under all circumstances, regardless of whether the second prayer shares its time with the first (such as 'Asr with Dhuhr or 'Isha' with Maghrib) or even if the person doing tayammum is very ill and finds it very hard to perform tayammum more than once./

104. Is it obligatory for the person who has no water and needs to perform wudu to buy it, if there is water for sale?

It is an obligation upon the person upon whom the prayer is mandatory, in the event that he has no water of his own and needs to perform wudu, to buy it, so long as it is for sale at what is considered to be its usual price (if the price is extortionately high, above what is considered the norm, he does not have to buy it, even if he is very rich), even if he has to buy water on credit with a promise to pay at a later date (NOTE: the date must be fixed. For example, the buyer says, "I will give the money after one month", or "on the 6th June" etc.). However, when it comes to buying it on credit, there are two conditions which must be met before it is made an obligation on him:

1. That he is either a wealthy man, or at least has expectations of money (with which to pay for the water on the agreed date) from either a sale that he has made, but has yet to receive the money on, or a debt that is due to him or something similar.

2. That he will not need that money to defray other expenses and obligations due on him (such as rent or taxes and the like).

If either of these two conditions is lacking, he does not have to buy the water and may perform tayammum.

105. Is it obligatory for the person who has no water and needs to perform wudu to take water that is given or loaned to him?

It is obligatory for the person who has no water and needs to perform wudu to accept a gift of water if it is has been given to him for the express purpose of purification, just as it is obligatory for him to try to borrow it, if he has high expectations of being able to repay the loan. As for if someone volunteers to lend him water without him first seeking to borrow it, he is obliged to accept that loan even if he does not think he will be able to repay the loan.

106. Is it always obligatory to search for water before resorting to tayammum?

This depends on the circumstances. There are three possible permutations here:

1. If the person upon whom the prayer is mandatory and who needs to perform wudu, knows for certain or at least thinks it highly likely that there is no water in the area in which he planned to search, then it is not obligatory for him to search for water and it is valid for him to pray with tayammum. It makes no difference if the possible water is less than two miles (NOTE: what is meant a mile here is generally considered to be 1750 metres) away or not, or whether it is hard to reach or not, what is taken into account is the belief of the person that it is not there, not the reality of the situation.

2. If the person upon whom the prayer is mandatory and who needs to perform wudu, knows for certain that there is water in the place in which he planned to look, or at least suspected that there might be water there, then he must search for it if the following two conditions are met:

i. That the distance to the water is less than two miles.

ii. That there is no unnecessary hardship entailed in looking for it.

3. If the two conditions mentioned above are not met (in that the water is more than two miles away or there is significant hardship involved in reaching it), then the person upon whom the prayer is mandatory and who needs to perform wudu, is not obliged to search for it, even if he is one hundred percent certain it exists.

107. Should an obligatory prayer be performed with tayammum at the beginning of its time, in the middle of its time or at the end?

This depends on how likely the one desiring to pray thinks it is that he will find water within the prayer's time. He falls into one of three categories: Someone who despairs of finding water; someone who is unsure about whether he will find it; and someone who has high hopes that he will find it.

) 1) Someone who despairs of finding water: This category includes both someone who is certain, or at least thinks it highly probable, that there is no water and someone who is certain, or at least thinks it highly probable, that he will be unable to reach the water in the time available, or that the impediment (such as wild animals or thieves) that prevents him from accessing it will be removed. It is recommended for the person who falls under this category to perform tayammum and pray at the beginning of the ikhtiyari time, as there is no point in delaying it. If he does this and then comes upon water within that prayer's time, he does not have to repeat his prayer (and indeed should not), even if the water he found was the self-same water he despaired of finding in the first place.

2) Someone who is unsure about whether he will find water or not: This category includes both someone who is unsure about whether there is any water and someone who is unsure about whether he will be able to reach that water in the available time or whether the impediment preventing him from accessing it will be removed. It is recommended for the person who falls under this category to perform tayammum in the middle of the ikhtiyari time. Also included under this category is the person who is ill and cannot find anyone to bring him water, the person who is imprisoned and has no access to water (and does not know if his jailers will bring him any) and the one who fears that thieves or animals will set upon him if he goes to look for water.

3) Someone who has high hopes that he will find water: This category includes both someone who thinks it highly likely that there is water in a certain place and that he will reach that place in the available time or remove the impediment that prevents from accessing that water and someone who thinks it highly likely that water will come to him before the end of the time (like someone expecting a tanker of water to be delivered). It is recommended for the person who falls under this category to perform tayammum at the end of the ikhtiyari time.

It is not permitted for any of the people mentioned in these three categories to delay their prayer to the daruri time if they know for certain there will be water available then. The rulings we have mentioned in these three categories, in terms of the division of the time to its beginning, middle and end, are only applicable if the following two conditions are met:

1. That the time referred to is the ikhtiyari time. If the person has entered into the daruri time, then he prays immediately regardless of his expectations - there is no beginning, middle or end in such an instance.

2. That the prayer taken into consideration is not the Maghrib prayer. If it is the time of the Maghrib prayer, then there no division of time, because the ikhtiyari time of Maghrib is immediately following the setting of the sun and does not extend long enough for it to be considered to have a meaningful beginning, middle and end.

108. In how many instances is it recommended for the person who prayed with tayammum to repeat his prayer?

It is recommended for the following seven people to repeat the prayer they prayed with tayammum (provided that they are still within the ikhtiyari time):

1. Someone who prays with tayammum and then finds the self-same water he had already searched for and not been able to find, provided that the water he had searched for was less than two miles away. If he finds the water, but it is more than two miles away, or finds a separate water source entirely then it is not recommended for him to repeat the prayer.

2 Someone who prays with tayammum and then finds the same water in his baggage that he had already searched for but not been able to find.

3. Someone who prays with tayammum because he was afraid of being set upon by thieves or wild animals if he tries to get to his water source, and then finds water, if the following four conditions are met:

a. That it turns out that he was mistaken in his fear, in that what he thought was a wild beast was only a bush for example.

b. That he knows for certain that there is actually water there (i.e. in the place he fears to go to).

c. That the water he finds is the same water he had feared to get to.

d. That there was real substance to his fear (i.e. he really thought or at least suspected that there thieves or wild beasts out there).

If any of the first three conditions is lacking, in that his fear is realised (he actually sees the thieves or animals in a way that removes all doubt), or that the situation remains unclear, or that he does not know for certain that the water exists, or that he finds a different source of water entirely, then it is not recommended for him to repeat his prayer. If there is no real substance to his fear, whereby he does not truly believe that there are thieves or wild animals, but prays with based on the possibility that there might be, then it is obligatory for him to repeat his prayer, even if its time has completely passed.

4. A sick person who, even though he is able to use water, prays with tayammum because he could not find anyone to bring him water, and then finds someone to bring it to him. This recommendation is qualified by the following condition - that people visit him on a regular basis. If it is rare for people to visit, then it is not recommended for him to repeat his prayer as he had no expectations that somebody would come. This is the mashhur position. Some other scholars say that it is not recommended for him repeat his prayer regardless of whether people visit him regularly or not.

5. Someone who prays with tayammum at the beginning of the time, even though he has high expectations of finding water in the time, and then finds that water (this is because the ruling for such a person is that he should wait to the end of the time before doing tayammum).

6. Someone who, being unsure about whether he will reach the water source or not, prays with tayammum in the middle of the time, and then reaches the water source within the prayer's time. As for the person who is unsure about whether there is any water there or not, there is no recommendation for him to repeat, even if he prayed with tayammum in the beginning of the time.

7. Someone who remembers that he has water with him after performing his prayer with tayammum. If he remembers during his prayer, then that prayer is invalidated.

The reason that these seven are recommended to repeat their prayer within the ikhtiyari time is that they are all guilty of some form of neglect. As for other than those mentioned above, it is forbidden for them to repeat their prayer (NOTE: except, of course, if they prayed individually and wanted to receive the reward of praying in a group).

109. In how many instances is it obligatory for the person who prayed with tayammum to repeat his prayer?

It is obligatory on the following three people to repeat the prayer they prayed with tayammum, even if the prayer's time has completely passed:

1. Someone who prays with tayammum without first searching for water that he knew or suspected was close by (i.e. less than two miles) and easy to get to or even in his luggage, and then finds that water.

2. Someone who finds water after performing tayammum, but before embarking on his prayer, and yet still goes ahead with his prayer without doing wudu. The finding of water rendered the tayammum invalid and so he must repeat that prayer as he prayed it without being in a state of purity.

3. Someone who prays with tayammum, because he has a flight of fancy that there may be thieves or wild beasts out there to prevent him from getting to the water. This is different from 109:3 in that there his fear was real whereas here he merely acts on a whim. *

[*Ad-Dardir said, "Any one who has to (or is recommended to) repeat a prayer he prayed with tayammum must do so with wudu, except for the following:

1) Someone who prayed with a tayammum in which he only wiped his arms to the wrists (i.e. not to the elbows).

2) Someone who prayed with a tayammum he performed on earth which had been urinated on.

3) Someone who finds an impurity on his clothing or his body or the place in which prayed, after completing his prayer with tayammum.

4) Someone who remembers that he has not prayed the first of two prayers that share the same time after he has finished praying the second (such as Dhuhr and 'As r - he prays Dhuhr and then repeats 'Asr).

5) Someone who prayed on his own and wants to repeat the prayer to gain the reward of praying in a group.

6) Someone who prays the current prayer before making up a small number of prayers (less than six) that he had remembered he had missed (NOTE: This is as it is obligatory on him to pray the prayers he has to make up first if there are only a small number of them. Therefore if he prayed the current prayer first he must repeat it after making up those other prayers).

Each of these six people may use tayammum when they make their prayer. Additionally they each make up the prayer even in the daruri time, except for the one who only wiped to his wrists - he only repeats his prayer in the ikhtiyari time."]

Obligatory Elements of Tayammum

110. What are the obligatory elements of tayammum?

There are five obligatory elements of tayammum:

1. The intention. This should be made simultaneously with the first striking of the earth. One of two things should be intended:

i) Permitting the prayer or permitting that which his state of ritual impurity prevents. He must make sure that he takes the state of major ritual impurity into account in his attention if he is in such a state. If he forgets that he is in a state of major ritual impurity and only intends in his tayammum to permit that which the state of minor ritual impurity prevents, then he must repeat his tayammum.

ii) Performing the obligation of tayammum. If a person intends this then it does not matter if he is a state of minor ritual impurity or major ritual impurity, his tayammum is valid.

It is recommended to for a person in a state of major ritual impurity to intend both the permitting of what the state of major ritual impurity prevents and the permitting of what the state of minor ritual impurity prevents (for if someone does ghusl they also perform wudu as part of it), but if he only intends to permit that which the state of major ritual impurity prevents then that suffices him. Similarly, his tayammum is valid if he performed it with the intention of permitting that which the state of major ritual impurity prevents and then realised that he was only in a state of minor ritual impurity.

Unlike what is done in wudu or ghusl, the person performing tayammum may not intend by his tayammum the lifting of the state of minor or major ritual impurity, as tayammum does not remove the state of ritual impurity but merely postpones it for the period of that act of worship. Anyone who intends this (lifting the state of ritual impurity) should repeat his tayammum. It is also recommended for the person performing tayammum to specify the act of worship he wants to use it for in his intention.

2. The first striking of the earth. What is meant by this is the placing of the palms of the hands on the pure earth.

3. Wiping the face and hands to the wrists thoroughly. The person performing tayammum must wipe between his fingers and must remove any ring he is wearing, regardless of whether it is tight or loose. When he wipes between them he must do so with the inside of his palm or the inside of his fingers, not with sides of his fingers or hand, as they did not touch the pure earth whereas the insides did.

4. Pure earth. What is meant by earth (sa'id) here is not merely soil, but rather all types of earth, be that sand, rock, mineral or something like gypsum or clay, before they are baked or processed for building purposes. If they have been baked or processed (in such a way that alters them from their original form), then it is not permitted to do tayammum with them (such as when they have been made into concrete or clay pots or baked bricks).. The best thing to use for tayammum is soil.

Tayammum is permitted on metals and minerals, such as alum, salt, iron, lead, tin and antimony if they remain in the earth and have not been transported to another spot, undergone a production process or entered into people's possessions as property. Tayammum is also permitted on snow and on marble (even after it has been made into pillars and used in building). As for gold and silver or precious stones such as emeralds, rubies and pearls, there is an exception made in their case and it is not permitted for you to do you tayammum on for a person to perform tayammum on them even if they remain in the natural form and in their original spot. It is not permitted to perform tayammum on wood or grass, even if there is nothing else around which the person could use.*

* [Al-Lakhmi said, "If there is nothing else available and he cannot uproot the grass or tree (to get to the soil below) and the time is short, then he may perform tayammum on them." Al-Bananni noted in terms of this position that al-Hattab viewed it as the stronger position and ar-Ramadi considered it to be the relied upon position in the madhhab. (Quoted from as-Sawi).]

5. Consecutiveness, both within the tayammum and between the tayammum and the act of worship that it is intended for: It is obligatory for the elements of tayammum to be performed one after the other without delay and for the act of worship intended by the tayammum to be performed immediately after it. If a long time were to pass between the wiping of the face and the wiping of the arms, for example, or between the tayammum and that act of worship intended by it, then the tayammum must be repeated. Unlike in wudu', if a person performs an incomplete tayammum he may not build on the incomplete tayammum if a long time has passed, but must perform a new complete tayammum (thus, if a person only wiped his arms in his first tayammum and forgot his face and then a long time passed, it would not be permissible for him to just wipe his face to make that tayammum complete. It would be incumbent on him to perform the full tayammum.)

The Sunna Elements of Tayammum

111. What are the sunna elements of tayammum?

There are four sunna elements of tayammum:

1. Putting the actions of tayammum in their correct order. The person performing tayammum should wipe his face first and then his arms. If he inverts the order then, provided that not a long time has passed and he has not yet prayed with that tayammum, he should repeat the arms. If a long time has passed or he has already prayed, then his prayer is valid, but he has missed out on one of the sunnas of tayammum (the correct order).

2. The second striking of the earth, in order to wipe the arms.

3. Wiping the arms up to the elbows.

4. After touching the earth, not wiping the palms of the hands on anything else before wiping the face or arms. [NOTE: What is meant by this is not covering your face in dust, as might be understood from the Arabic, for when a person performs tayammum on a stone there is no dust.]. ]. If the person performing tayammum does wipe something else before wiping his face or arms then his tayammum is valid, but he has done something which is disliked.

The Recommended Elements of Tayammum