Aqeel Mahmood – S02E04 Fiqh Rulings On Tayammum
AI: Summary ©
The concept of "tayamm projections" is discussed in the context of Islam, as it refers to purifying oneself with clean water and wiping their faces and feet. The concept is also discussed in the context of a recent incident where a woman was delayed by a coworker while on a trip to Afghanistan. The concept of "twork from the sun" and the use of "twork from the water" in relation to performance are also discussed. The importance of performing a merch act is emphasized, and proper equipment and proper techniques are emphasized. The Sun claims to be the best partner to remove water and prevent dangerous accidents.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Bismillah ar-Rahman ar-Raheem.
Alhamdulillahi rabbil alameen.
Wa as-salatu wa as-salamu ala usra
fil anbiya'i wal mursaleena ibn Muhammadin wa
ala alihi wa sahbihi ajma'in.
Inshallah, today we're going to be speaking about
the rulings related to tayammum.
And tayammum, literally in the Arabic language, means
purpose or intention.
And it's like the face and the hands
with clean earth in a specific manner.
So tayammum is worshipping Allah, at-ta'abud
lillah, by wiping the face and the hands
with clean earth or pure earth in a
specific manner.
So this is tayammum.
And the legislation of tayammum is actually in
the Quran, in the same ayah which mentions
how to perform wudhu.
Surah Ma'idah, verse number six.
Allah subhanahu wa ta'ala, He says, O
you who believe, before you stand for salah,
wash your faces and your hands up to
your elbows, and wipe your heads and wash
your feet up to your ankles.
وَإِن كُنتُمْ جُنُوبًا فَاتَّهَرُوا۟ If you are in
a state of janabah, then purify yourselves.
And then the ayah continues.
وَإِن كُنتُمْ مَرْضًا If you are sick, or
على سَفَر, or you are travelling, or جَأَ
أَحَدٌ مِنكُمْ إِلَّا غَائِطًا Or you answered a
call of nature, or لَامَسْتُمُ النِّسَى Or you
were with your spouse, فَلَمْ تَجِدُوا مَآءًا And
you didn't find any water, فَتَيَمَّمُوا۟ Then perform
تَيَمَّمُوا۟ سَعِيدًا طَيِّبًا With clean or pure earth
فَمْسَحُوا۟ بِوَجُوهِكُمْ وَإِيَدِيكُمْ مِنْ And wipe يُرِيدُوا۟
لِيُطَحِّرَكُمْ But he wants you to purify yourselves.
And he wants to purify you.
So the very same ayah which speaks about
wudhu, also speaks about what a person should
do if water isn't present for him to
perform wudhu.
And the reason for the revelation of this
ayah was an incident which took place in
the time of the Prophet ﷺ where he
was with the companions and they had been
travelling on an expedition and they were returning
back to Medina and Aisha was with the
Messenger of Allah ﷺ.
And they camped in a place on their
way back to Medina, close to Medina, and
Aisha had a necklace.
And she lost this necklace.
So she spent time looking for this necklace
and they were delayed and they obviously didn't
have any water and they didn't know what
to do.
And the ayat of tayammum hadn't yet been
revealed.
This is before tayammum.
They didn't have any water.
They didn't know what to do.
And that's when Allah ﷻ revealed this ayah
about tayammum to the Muslims at that time
when they were delayed because of Aisha looking
for her necklace.
And Aisha stayed behind and the necklace was
under one of the camels which had been
sitting.
They didn't notice the necklace under the camel.
And rumours had spread because Aisha came late.
She arrived later because she was looking for
her necklace and the people who were carrying
the box in which they used to carry
women in, in those days they used to
have a special carriage, if you like, a
small box where the women would sit inside
and it was protected.
It was like a hijab for them.
And they would place those on top of
the horses or the camels.
And they picked it up.
They didn't realise that Aisha wasn't in the
carriage itself.
And so she went back to the city
of Medina with the company of one of
the companions who was delayed also.
And false accusations were made about the chastity
of Aisha, about her honour.
This is the very same incident, the very
same hadith, the same story.
And because of this Allah subhanahu wa ta
'ala also revealed ayaat defending Aisha radiallahu anha.
So it's the same story.
And the story of this incident, the scholars
mention lots and lots of fawaid and benefits.
And you have to look at the life
of the Prophet ﷺ, the trials and tribulations,
things which occurred amongst the companions and the
benefits we can take from them.
And so because of this incident, because of
Aisha radiallahu anha being delayed, and they didn't
have any water, and they thought we don't
have any water, we're being delayed, we have
to pray, but there's no water.
Allah subhanahu wa ta'ala revealed the ayah
of Tiammum.
As a result of this incident, as a
result of Aisha radiallahu anha being delayed.
And in fact it was a blessing.
Because of Aisha radiallahu anha the verses of
Tiammum came down.
And this is why some of the companions,
they would tell Abu Bakr radiallahu anha, this
is not the first time you have brought
blessing upon us, our family of Abu Bakr.
Meaning there's so many blessings that you brought
upon us, and this is one of those
examples, and there are many other examples.
So they would praise Abu Bakr radiallahu anha,
they would praise the family of Abu Bakr
radiallahu anha, because of his family, because of
Aisha radiallahu anha, verses of Tiammum came down,
which was a rahma and a mercy for
the Muslims and a blessing for the Muslims.
And this is also established in the sunnah.
There are many examples in the sunnah of
the Prophet ﷺ, of the Messenger of Allah
ﷺ performing Tiammum, commanding others to also perform
Tiammum from their companions.
And it's also the consensus of the scholars,
this act of Tiammum.
And it's a virtue of Tiammum, others weren't
given this blessing from Allah subhanahu wa ta
'ala.
It was something that Allah made permissible for
the ummah of the Messenger of Allah ﷺ,
for the ease of the nation of the
Prophet Muhammad ﷺ, as a virtue, as a
sign of preference, of the nation of the
Messenger of Allah ﷺ.
And the Messenger of Allah ﷺ also mentioned
this in a hadith.
He says, I was given five things that
weren't given to people before me, or prophets
before me.
From them, he said, I was given a
victory by a distance of a month, where
the enemy had fear of us before I
had even arrived there.
A month's journey, a month in advance.
And they were already afraid of the Muslims.
And he said, He said that the whole
earth has been made a place of prayer,
sajda, masjid.
And the whole earth is a place of
purification, meaning a person can perform Tiammum from
the earth.
Tahur means purifying.
That the earth is something which purifies.
And this is referring to Tiammum.
Again, it wasn't something which was given to
previous nations.
And this is why the Messenger of Allah
ﷺ mentions it in this hadith.
And previous nations never had this.
They would have to perform some sort of
purification with water.
They would have to perform some type of
wudu with water.
And if they never had water, then they
wouldn't be able to pray.
They would have to purify themselves with water
before praying.
And of course, this would lead to delays.
This would lead to maybe a person not
being able to pray until he finds water.
This is a blessing which Allah ﷻ has
given us.
And it's a virtue.
It's a concession that Allah ﷻ has given
us.
And so it's something we should be thankful
for.
It's a blessing from Allah ﷻ.
And so whenever you're in a position, as
we'll speak about, when you're unable to perform
wudu, then this is a sunnah.
And it's a concession.
It's something which Allah ﷻ has permitted for
you to do.
And so it should be practiced in the
right moment at the right time.
Because it's from the sunnah of the Messenger
of Allah ﷻ.
It's a means by which Allah ﷻ has
made things easier for us.
And tayammum, its place when it comes to
the sharia itself, is that it removes hadith.
It removes minor impurity, just as water would
remove minor impurity if you had water.
Until a person finds water again.
And it removes minor impurity until you find
water again, or until the excuse or the
reason why you can't perform wudu has been
removed.
And this is something we'll speak about in
more detail shortly, inshallah.
And the evidence for this is the Messenger
of Allah ﷺ being told by one of
the companions about someone who was in a
state of janabah.
And I couldn't find any water.
So, he said, I rolled myself in the
sand.
Just as an animal does.
Because he didn't know what to do.
Because he had to pray, he was in
a state of janabah, he had to pray.
And so, he said, he wasn't aware of
the ayat of tayammum and the legislation of
tayammum.
So, he says, I rolled myself in the
dirt, just as an animal does.
And then I came to the Prophet ﷺ
and told the Prophet ﷺ what I did.
And the Prophet ﷺ, he said, this would
have been enough for you.
And then he struck the earth with his
hands, and he wiped his right hand, and
then he wiped his left hand, and then
he wiped his face.
And then, Ammar ibn Yasir says, water came
after, and Ammar was told by the Prophet
ﷺ to perform wudu.
Meaning, once water is present again, the permissibility
of tayammum is no longer there.
Meaning, you can't perform tayammum if there's water
present.
And we'll speak about the details of water
being present, and when you can perform tayammum,
and when you can't perform tayammum.
But generally speaking, it's something if a person
doesn't have access to water, or he isn't
able to access the water for whatever reason.
So, when a person is unable to perform
wudu, what are those circumstances in which a
person will not be able to perform wudu?
And when is it legislated, in what circumstances
is it legislated for a person to perform
tayammum?
Number one, if there is no water.
So, absence of water, wherever he is, in
the place where he's residing, where he's living
near to him, would allow him to perform
tayammum.
Absence of water, or water not being near
him, would allow him to perform tayammum.
So, the scholars and they speak about what
does it mean when we say water isn't
nearby.
How do we define what's nearby?
How do we know what's near and what's
not near?
If you're like in a valley and there's
mountains everywhere, what do you do then?
What do you mean by nearby?
The scholars, they say that it depends on
what's understood and what's meant by nearby, based
on the orf of your area, your city,
the place you live, whatever is understood.
Nearby, water isn't nearby.
For somebody living in the desert, you know,
water being nearby, it won't be the same.
The term nearby won't be the same to
him as somebody who's living on an island,
for example.
It's a difference.
So, when we say nearby, you look at
the general understanding of the word nearby, based
on and according to that community and where
you're living, the orf, the custom of the
people and what they consider to be nearby.
So, based on that, you would make a
judgment.
Water isn't nearby, based on what people generally
understand when they say nearby and depending on
the custom of the people.
If water is available.
If water is not available, then you perform
tayammum.
That's what we're saying.
So, what we're saying is, if water isn't
nearby, if water isn't nearby, you're not able
to access the water.
Then, in that situation, you are able and
you're permitted to perform tayammum.
When we say nearby, meaning a person isn't
able to access that water or is going
to go through much difficulty to access that
water.
He may have to drive, for example, an
hour or so or two hours to get
that water.
That would be mashakka.
It would be considered hardship, for example.
I'm just giving this as an example because,
as we said, when we say water being
nearby, water being at hand for a person
to use, water being accessible in his vicinity
nearby will be different to a person living
somewhere else.
A person, in today's time, with cars.
Again, it's possible that a person can have
access to water.
It may be easier for him to access
water, even if it's half an hour, one
hour away, for example.
Again, it depends on where he is.
If he's in the middle of nowhere, and
even if he drives an hour, he still
doesn't get water, then his circumstances also differ
to a person who is in the middle
of a city.
If he drives somewhere, he's able to access
water.
It all depends on the general understanding of
what we mean by nearby.
Also, the scholars say, if it's going to
cause hardships and difficulty for him to access
the water, which is far and it's not
close, then it would be permissible for him
to perform tayammum.
So the first reason why tayammum would be
permissible and a person would perform tayammum is
if there is no water.
Because in the ayah we mentioned, Allah says,
فَلَمْ تَجِدُوا مَا أَنْ Water is not present.
You mentioned the ayah, same ayah, surah Ma
'idah, that if there is no, if you
don't have access to water, then you can
perform tayammum.
Allah says, فَلَمْ تَجِدُوا مَا أَنْ You don't
find any water, you don't have any water.
In that situation, then you can perform tayammum.
And likewise, if you're a resident or if
you're traveling, either case, if a person is
a resident for whatever reason, there's no water,
he doesn't have access to water, then he
can also perform, he can also perform tayammum.
That's the first reason, if there is no
water.
Now, there are still permitted to perform tayammum.
In fact, he has to perform tayammum.
Even if water is present.
So one reason why you would perform tayammum
is if there is no water.
But there are two other examples where water
is present.
But you're still required to perform tayammum.
It will be those two reasons.
If the brothers at the back, if they're
benefiting insha'Allah, then if you're healthy and
masha'Allah you're strong, then try to come
forward insha'Allah.
Because then if you raise your hands, it's
easier for me to hear and you're part
of the class insha'Allah.
So what are the reasons?
If you have a?
Okay, good.
So if a person has some kind of
injury, or he's afraid that the water may
cause him harm, and we'll speak about the
reasons why a person would, why it would
cause a person harm.
One of those reasons could be a wound,
an open wound, a serious wound that would
cause harm if he decided to perform wudu,
then he can, okay, good.
So you have water, but the water is
reserved for other reasons.
It's not wudu water.
What would it be reserved for?
For example, drinking, for example, cooking.
So in those circumstances, or for example, it's
water for a child, for example, and so
that water you're not able to use yourself.
In that circumstance as well, it wouldn't be
permitted for you to do wudu.
Instead, you have to perform tayammum.
Otherwise, you could potentially die.
If you use water you need to drink
to survive, then you wouldn't need to perform
wudu.
You can just perform tayammum.
So the first is when there is no
water.
Number two is when a person has water,
but he needs that water to stay alive.
He needs that water either for drinking, or
for cooking, for example.
Let's say, for example, he has some spare
water with him.
Let's say he's traveling in the car, and
it's a long journey, there's no water nearby.
That water, if he needs it to drink,
it may be a bottle of water, but
he doesn't know when he's going to get
access to water.
He doesn't know where the next stop will
be and whether there's water nearby or not.
So in that situation, is he able to
perform tayammum?
Yes, he can perform tayammum, because that's the
water he needs to stay alive.
That's all he has.
So if he does wudu with that water,
and he has no water left, and then
maybe he doesn't have water for another three
or four hours, that's going to affect him,
it's going to cause him harm.
So in that situation, it's permissible for him
to perform tayammum, because he needs that water
to drink.
So if it's going to cause him harm,
if he doesn't have that water, if it's
going to cause him to become ill, if
it's going to cause him to become sick,
if he's afraid of becoming very, very thirsty
and potentially dehydrated as a result of not
drinking that water, then it would be permissible
for him to use that water for drinking
and then to perform tayammum.
Likewise, if that water, he needs for somebody
else to drink.
Scholars say, for example, an animal, maybe your
horse or your camel that you're riding on,
needs the water.
If they don't have the water, they won't
be able to take you wherever you're going
So you have to give the water to
the animal so that the animal can take
you wherever you need to go.
Likewise, in that situation, it would be permissible
for you to keep that water for the
animal or for whoever you're responsible for, whoever's
with you on the journey, maybe a friend
or whoever it is, somebody who may not
be well and they need the water to
drink.
You can't use that water for wudu now.
So in that situation, you also perform tayammum.
That's the second reason why you would perform
tayammum.
The third reason is if you're afraid, as
the brother mentioned, if you're afraid of harm
coming to you as a result of using
the water.
And that could be categorized into different things.
First, it could be as a result of
a sickness or an illness or a wound.
So a person is sick, a person is
suffering from a specific illness, if he uses
the water, he's going to get even more
sick.
A person has an open wound, and if
he does wudu over that wound, it's going
to cause him harm.
He doesn't have any means by which he
can cover that.
Tayammum, let's say a person has an accident
and he's by himself in the forest, he's
gone camping or something, and he has a
serious injury on his foot or on his
arm, and he can't cover it up and
he can't touch it because it's infected or
something else.
And in this situation, it's not required for
him to perform wudu and he can't wipe
over it.
It's not covered.
If it is covered and it's not going
to cause harm, then he can wipe over
it.
He can do wudu and he can wipe
over it.
That's fine.
But if he isn't able to wipe over
it, if it's going to cause harm if
he wipes over it, then in that situation,
Tayammum is permitted for him.
He can perform Tayammum.
Likewise, if the water itself is going to
cause him harm, so he doesn't have a
wound and he's not sick, but the water
could cause him harm.
Why would the water cause him harm?
I mean, it's clean water.
Yeah.
Ice-cold water.
Let's say, for example, a person's up north.
Again, he's hiking or something and there's snow
everywhere in this winter season and there's no
water nearby and he finds a lake and
it's Fajr time.
He thinks, well, I need to do wudu.
And he doesn't have access to any other
water and it's cold and maybe he's not
well already or if he's not well, he
could become ill because of the harsh environment
that he's in, the harsh terrain, the harsh
environment, the tough, cold weather.
So the water he uses, ice-cold water
is going to cause harm to him.
It's going to make him become sick.
In that situation also, it's permitted for him
to perform Tayammum.
So either it's a wound or the water
itself is so cold and he's in such
a situation he won't be able to recover
from the cold and from the ice-cold
water that in that situation also he's permitted
to perform Tayammum.
And generally speaking, any kind of severe hardship
or difficulty that would afflict a person if
he did perform wudu, then in that situation
also he'd be permitted to perform Tayammum.
As Allah says, the same ayah, if you
are ill, and so based on this they
say anything which will lead to illness, anything
which will lead to a person becoming more
sick or causing harm to him, then he
can perform Tayammum.
Also in Surah Nisa, Allah mentions Tayammum also.
So, those are the three circumstances in which
a person can perform Tayammum.
And what amount of water does he have?
That's it.
Like half a cup of water.
What does he do?
It's like, let's say, this much water.
It's not for drinking.
Let's say he reserved some water for wudu
and he's been using it and he has
like a small amount left, like a tiny
amount, let's say this much.
I guess you could in certain situations but
let's say a very small amount.
I mean this is a very small amount.
Okay, let's say he uses less water and
it's still not enough to do a whole
wudu.
But this isn't drinking water.
This is water he's reserved for wudu.
Okay, so let's say he washes his hands,
washes his face, washes his right arm and
that's it.
It's finished.
Yeah.
Washes some parts.
Which parts would he wash then?
I'm just explaining.
Clothes?
No, because tiyammum is only specific parts of
the body.
Because in the ayat it says wipe your
face and wipe your hands.
So a person would wash whatever he can
with the water he has for wudu.
Then after this he performs tiyammum by wiping
the face and wiping the hands.
So if you have a small amount of
water, it's not enough.
But it's wudu water.
You have some wudu water.
You can't do the whole of wudu with
this water.
But you can do some.
You do whatever you can with that wudu
water.
Okay, like the brother was saying, you do
it once, you wash once for example, you
rinse the mouth once, rinse the nose once.
And you do whatever you can and make
sure you do it thoroughly and properly as
you're supposed to in wudu.
But then anything that's left over is out
of your hands.
There's nothing you can do about that.
So then you perform tiyammum.
But you don't take the earth and the
soil or the dust and wipe your arms.
You're showing Allah that you're performing tiyammum because
you can't do wudu.
It's not literally replacing wudu.
So in no circumstance do you do tiyammum
and literally put sand in your mouth and
rinse your nose and put it in your
ears.
You don't do anything like that.
You just wipe your face and you wipe
your hands with tiyammum every single time, any
time you do tiyammum.
There is no version of tiyammum where you're
washing your feet or wiping your feet with
earth or with sand or anything like this.
So it's always the same.
So if you have some water left over
for wudu, and it's wudu water, you
do whatever you can and after this, once
it's finished, then you do tiyammum.
So if you know you don't have enough
water to perform a complete wudu, what's the
point?
Like we mentioned a small amount of water.
Small amount of water.
Can you do wudu with a small amount
of water?
So what's the point of even trying?
What's the benefit then?
It's an ayah in the Quran.
We mentioned this ayah before.
It's almost like a principle.
Do as much as you can.
So based on this ayah, you do whatever
you can.
There is water there available for you to
do wudu, albeit not the complete wudu, but
you do have some water.
You do whatever you can.
You're showing Allah, this is water I have
for wudu, I will do as much as
I can and then I'm going to perform
tiyammum.
You're covering your bases.
So you're showing Allah, I'm doing whatever I
can.
But you can't do both.
You can't do some with water and then
do tiyammum because one is supposed to be
replacing the other.
So if one is replacing the other, then
you can't do both.
You either do one or the other.
But you're doing wudu for parts of the
body that you can wash and then you're
doing tiyammum for the parts of the body
that you can't wash.
You're compensating by doing tiyammum.
So you are, in a way, replacing one
with the other.
You're not doing both at the same time.
You're doing wudu in whatever manner you can
with the water that you have and then
when you can't do wudu anymore, that's when
you basically substitute it.
Also, if you don't know if there's any
water nearby, what should you do?
If you're able to, if there's anybody nearby,
if you are in an area where there
are some people around, you should do your
best and try to ask somebody if there's
anybody nearby and again, if there's no one
nearby, then of course you can perform tiyammum.
Another issue is what if this person forgot
water was nearby and he prayed with tiyammum?
What if he forgot water was nearby and
he prayed with tiyammum?
So let's say he didn't realize there was
water nearby.
He prayed.
After he prayed, he realized that there was
water nearby.
He remembered.
So again, scholars differ about what he should
do.
Some say he's done the salah now but
because there was water nearby, the salah itself
would become invalid because he didn't do wudu.
The water was present, meaning you can't find
water and you don't find any water.
There was water nearby.
He's realized, he's remembered.
If you don't remember, what's the ruling?
If you don't remember, you don't have a
choice.
He doesn't know.
He'll never remember until the Day of Judgment.
He doesn't know.
So of course he's not accountable for things
he doesn't know about but if he does
remember and he realizes I've got a bathroom,
there's a sink there and I've got water
coming out of the tap.
If he realizes there's water, then he should
do wudu and then pray that salah again
because again it's a condition.
Wudu is a condition and there was water
and if there's water then he has to
perform wudu.
So what are the requirements of tayammum?
What are the pillars if you like?
What are the obligatory parts of tayammum?
Okay, but before that brother was telling me
here Intention.
You have to have the intention because tayammum
is an act of worship just like wudu
is an act of worship salah is an
act of worship so a person has to
have the intention prior to performing tayammum and
then also he wipes his face.
Some narrations also mention the Prophet salallahu alayhi
wa sallam or some of the companions that
they would wipe up to the elbows and
that's perfectly fine that's permitted.
Also some narrations mention that the Prophet salallahu
alayhi wa sallam he would wipe his hands
first and then his face.
But the scholars say it's better for a
person to wipe his face just to on
the side of caution to err on the
side of caution wipe his face first and
then his hands because this is as per
the ayah because in the ayah it says
فَتِيَمَّمُوا صَعِدًا طَيِّبًا فَمْسَحُوا بِوَجُوهِكُمْ he mentions the
face first and then he mentions the hands
so to be on the safe side you
wipe the face first and then you wipe
the hands and thirdly it should be done
one after the other meaning just like wudu
there shouldn't be a long gap between these
specific acts what can a person perform wudu
on sorry what can a person perform tayammum
on whether that's rocks whether that's on the
mountain sides you know huge rocks for example
anything which is from the natural earth it's
permitted for him to perform tayammum on them
because Allah says فَتِيَمَّمُوا صَعِدًا طَيِّبًا then perform
tayammum on pure earth and likewise the scholars
mention things which are made from the natural
earth such as brick if there's a brick
what do they call it cobblestones pathways that
are made of cobblestones or cobblestone bricks those
kinds of surfaces cement for example so anything
which is considered pure earth made from the
earth that would be permissible the Companions
narrations mention that when they would travel they
would come across different kinds of surfaces and
so it wasn't necessarily the case that they
would always have sand with them for example
it has to be from specific surfaces but
if you look at the Companions and when
they would travel and they would go to
different places it wouldn't always be the same
surface that they would do wudu on that
they would do tayammum on so they would
do tayammum on different surfaces and the scholars
they said this is evidence to show that
it doesn't have to be sand specifically or
even soil for example in some parts of
the world or in some incidents in the
time of the Prophet ﷺ for example when
the Prophet ﷺ went to Tabuk the battle
of Tabuk the Prophet ﷺ passed by sandy
terrain and he prayed with tayammum meaning he
used sand so it doesn't necessarily have to
be a specific type of surface as long
as it's from the pure earth as long
as it's from natural earth other scholars mention
another category which is what if it's not
from natural earth that we see outside for
example let's say it's carpet or it's or
specific types of wood in the house interestingly
the Prophet ﷺ did perform tayammum by using
the wall there's a narration which mentions we
mentioned this narration before about not mentioning Allah's
name when you answer the call of nature
a man came and gave salam to the
Prophet ﷺ the Prophet ﷺ didn't reply and
the hadith continues the Prophet ﷺ didn't respond
until he went towards the wall and he
wiped his face and his hands meaning he
performed tayammum he wiped his face and hands
he touched the wall and then he wiped
his face and hands and then he responded
to the person which means you can perform
tayammum with the wall so the scholars say
what's the condition in these circumstances where a
person is going to do tayammum by touching
the carpet for example there has to be
dust on those surfaces there has to be
dust on those surfaces that's the condition if
there's dust on those surfaces even if it's
a small amount he can do tayammum on
those so for example a person is bedridden
he isn't able to get up he can't
walk he could find closeness for him he
literally might be a few paces away but
he can't move he's paralysed he can't get
up he can't walk no one to help
him in that situation can he use for
example the wall to perform tayammum it would
be permissible as long as there's dust on
the wall for him to perform tayammum with
so how does a person perform tayammum in
what manner does a person perform tayammum he
hits the ground with his hands with the
surface with his hands and then he wipes
all of his face so wipes his face
and then wipes the back of the right
hand first then wipes the back of the
left hand that's it, that's tayammum nothing else
is required nothing else is needed again this
is meant to be a means by which
you're replacing your wudhu because there is no
water or there's a lack of water or
you're not able to access water we forgot
to mention also a person may also not
be able to access water because of dangers
he doesn't have water in his house but
across the road he can get water there's
lots of water plenty of water across the
road but he isn't able to access that
water why what kinds of dangers are we
talking about water on areas possibly yeah but
we're speaking about water on areas where there
are battles there are bombs going off and
if he leaves the house he may be
killed so in those circumstances it is permissible
for him also to perform tayammum because there's
danger it's a hazard, it's a risk it's
a risk to his life even though there's
water across the road it's also permitted for
him to perform tayammum so tayammum is very
simple you just hit the ground wipe your
face or you hit the ground and then
you wipe the face and then wipe the
right hand and wipe the left hand that's
it wipe the back of the right hand
wipe the back of the left hand some
narrations also mention that the Prophet ﷺ he
would hit the ground and then he would
blow in his hands to remove the soil
the dust, the sand their
hands.
So they would touch the ground or touch
the earth twice.
Once to wipe the face and once to
wipe the hands.
So both are mentioned and both would be
permissible if a person decided to do them.
What breaks the tayammum?
Anything which breaks?
Wudu, because it's taking the place of wudu.
So if a person passes wind, if a
person goes to the bathroom, answers the call
of nature, whatever a person eats, camel meat,
it will break your tayammum just like it
would break a person's wudu.
And also anything which requires for you to
do ghusl, would also break your tayammum.
Anything which requires you to perform ghusl, like
you know being in the state of janabah,
etc.
So we're going to get to that inshallah.
So firstly if a person does something which
breaks his wudu, it also breaks your tayammum
and likewise anything which requires for you to
do ghusl, it also breaks your tayammum.
Also finding water.
Let's say you did tayammum for dhuhr and
then before asr you find water.
You can't say oh I'm in a state
of purity so I'm just going to continue
and I can pray because I did tayammum
for dhuhr.
You can't now pray asr.
Why?
Because now there is water.
That tayammum isn't valid anymore.
It was valid because you never had water.
Now you have water, you have to perform
tayammum because you have to perform wudu because
tayammum is only when you don't have water.
You don't find any water, then you perform
tayammum.
Once you find water there is no tayammum
anymore.
So you have to perform wudu if there's
water present.
And of course if there's no water present
and then asr time comes, you can continue
to pray because you performed tayammum for dhuhr
and that same tayammum, then of course you
have to perform wudu because the reason of
a person doing tayammum wouldn't be there anymore.
Likewise, any reason for a person to perform
tayammum is not there anymore.
So we mentioned for example the severe weather,
ice cold water.
He's worried about his health.
Let's say for example, mashallah, the next day
it's a beautiful day.
Snow's melted, it's nice and sunny and there's
no risk anymore to him performing wudu with
that water.
Now he can perform wudu.
Likewise, his injury, he's recovered.
Allah cured him.
He made a full recovery miraculously.
There's no more wound anymore.
He's able to protect himself somehow.
Then he can perform wudu again.
In those circumstances also, he can perform wudu
if there's presence of wudu or if any
of those reasons why he was doing tayammum
in the first place are not present.
Perform wudu properly.
It's going to cause him severe harm even
if he has something covering it.
Then he can also perform.
He can also perform tayammum.
Now a few issues here.
What happens if there's no water and he
does tayammum and before he prays he finds
out there is water.
So let's say for example he made the
intention to perform tayammum because there is no
water.
Let's say for example it just starts raining
and vessels start to be filling up, start
filling up with water now.
There's plenty of water now.
What does he do?
He does wudu.
Even though he made intention for tayammum and
he's in a state of purity, the whole
reason for him performing tayammum isn't there anymore.
So he has to perform wudu now.
What about if a person did tayammum, prayed
and then after he prayed he doesn't have
to do wudu because the whole purpose of
him doing tayammum is because he didn't have
access to water.
The whole purpose of him doing tayammum is
because at that point in time he didn't
have access to any water.
And so in that situation he doesn't have
to perform, he doesn't have to perform, doesn't
have to perform wudu again.
He just continues as is and then if
water, if he does come across water later
on then obviously he would have to perform
wudu for the next salah.
There is an example of two companions in
the time of the Prophet ﷺ.
They went out on a journey and they
came for time of salah and they had
no water.
They performed tayammum, both of them, and they
prayed later on they found water.
And it's still the same, the time for
salah hadn't passed yet.
So let's say it was dhuhr for example,
they prayed dhuhr with tayammum.
Later on, it's not yet asr time, they
came across water.
One of them repeated his prayer because he
said there's water now, so I'm going to
pray.
I'm going to do wudu and then pray.
The other companion said no, we're not, I'm
not going to do salah again because I
did tayammum and I prayed already.
So one of them prayed again, the other
one didn't repeat his salah.
They went back to the Prophet ﷺ, they
told him about what happened and tayammum and
didn't repeat the prayer.
And the other one he said as for
you there is double the reward.
So as for you there is double the
reward because he prayed, because he prayed twice.
So what's better?
The sunnah or double the reward?
Because he said two different things.
He said to one person as for you,
you did the sunnah.
As for you, you got double the reward.
Sunnah is always better.
The sunnah is always better.
So this hadith shows us why did he
get double the reward?
Because he was unaware of the sunnah.
So then he was told and then one
person was rewarded because of him following the
sunnah.
The other person was given double the reward
and this is why the scholars say the
sunnah is always better.
Even if it might be less.
For example after tawaf what are we supposed
to do?
Pray two rakahs behind Maqam Ibrahim.
But we don't pray, we don't pray four
because it's khilaf al-sunnah.
It's against, going against the sunnah.
The sunnah is to pray two not to
pray four.
Likewise the scholars say in this case the
sunnah is better.
The person prayed salah twice, he got double
the reward but that was because he was
unaware of the sunnah.
The sunnah is always better and in this
case sunnah would be to pray with the
yammum and then after if there is water
you don't need to repeat the salah again.
A question remains.
We've talked about the person who finds water
before he prays.
A person who finds water after he's prayed.
What's the third situation?
A person who finds water during salah.
What does a person do if a person
finds water during salah?
So while he's praying water comes, he comes
across water.
What should he do?
Stop his salah.
Again scholars differ.
So khilaf amongst the scholars say you're breaking
the salah because the whole the condition of
salah is to perform wudhu and you haven't
done wudhu.
But then they'll say well there was no
wudhu.
There was no water to do wudhu.
That's why we did the yammum.
But they'll say yeah but now there is
water and you haven't yet finished the salah
so now you need to break the salah.
And so the scholars they say it's better
to err on the side of caution and
to break the salah and then do wudhu
and pray.
Just to be on the safe side.
So in that situation if you're praying and
you come across water while you're praying it
starts raining for example or floods you know
loads of water just rivers and lakes of
water just appear from nowhere.
Now you have lots of water while you're
in salah then in that situation you break
the salah you perform wudhu and then you
start your salah again you resume the salah
just to be on the safe side.
Just to err on the side of caution
but again as we said scholars do disagree
and differ amongst themselves with regards to the
circumstance but the scholars say that to err
on the side of caution you perform wudhu
and they say you're breaking the salah for
the purpose of making sure that the salah
is going to be valid.
So that's not an issue because you're doing
wudhu to make sure your salah is going
to be valid because there's a risk now
that your salah might pray the salah again
start the salah again while in a state
of wudhu not in a state of yammum
because now you've found now you've found water.
Okay another situation here and the brother actually
mentioned this what happens if a person knows
or has a pretty good idea that there
is water but it's going to cause him
to delay the salah so it's recommended for
a person who knows or it's highly likely
that there is water but it's going to
cause him to delay the salah it's permitted
for him to delay the salah within its
time delay the salah within its time to
find the water and then pray but if
it's going to go outside of the salah
time then he should do yammum so in
that situation we're not saying when there's water
present we're saying there's an absence of water
but you may be you're thinking there may
be some water so you go searching for
the water but it's too late you're going
to miss the salah what do you do
in that situation you perform the yammum and
then you pray because you know there's no
water around for you to perform wudhu in
time for you to pray so these are
some of the masal and some of the
issues related to inshallah we're going to be
concluding any questions before we finish again
as we said if it's going to cause
harm to you and there's fear of you
becoming sick or it's going to cause harm
to you it's going to cause harm to
your health then it's permissible for as we
said they say as long as there's some
dust on the there's no specification because again
it would be difficult to measure as well
so the scholars they say as long as
there is some dust you can perform yammum
so you're traveling are you traveling or you're
residing somewhere you're traveling if you're traveling then
you can combine anyway if you're not traveling
then again if you do yammum because there's
no water and you prayed maghrib then there
would be no reason for you to combine
you'd have to wait until isha comes in
and there's no water just before maghrib then
you do wudhu and then you pray maghrib
so allah
knows best but generally speaking uh saying bismillah
before any anything is something which is recommended
so allah knows best it wouldn't seem like
it would be a problem for a person
to say bismillah before yammum but other things
such as after uh wudhu uh other other
acts there's there's nothing mentioned in the sunnah
allah knows best any other questions it has
no dust whatsoever and it's squeaky clean but
no dust and you can't do yammum then
for example you try to find a place
that has some dust and if you can't
if you're like we said paralyzed and there's
nothing else you can do you have no
choice then in that situation you can do
yammum on those surfaces because you're fearing allah
as much as you can you do whatever
you can yeah yeah we mentioned it's permissible
for minor impurities and for major impurities also
for water if there is hardship they can
perform yammum yeah so if it's going to
cause severe hardship for a person to perform
the yammum to perform wudhu or to get
access to water then it's permissible for him
to perform the yammum if one has a
cold would this be enough severity of sickness
to allow for yammum if it's going to
cause harm to him it's going to cause
him to become even more sick if he
does wudhu then he can perform yammum otherwise
he should he should perform wudhu okay inshallah
we'll conclude here