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Islamic Verdicts - Volume II
The Ruling on Performing Tayammum when Water is available All praise and thanks be to Allah, and may peace and blessings he upon the Messenger of Allah, and upon his family and Companions and those who followed them. As for what follows: It has been mentioned to me by some reliable people that some Bedouins perform Tayammum even when they have plenty of water; this is a grave evil, which must be warned against, because the ablution for prayer is a condition for the acceptance of it, so long as water is present, as Allah, the Most High says: “O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads and (wash) your feet up to the ankles. If you are in a state of Al-Janabah (i.e. after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women (sexual intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands” (Al-Ma'idah 5: 6). And in the Two Sahihs it is reported from the Messenger of Allah (Salallahou ‘aleyhi wa salam) that he said: “The prayer of none of you will be accepted if he breaks wind, until he makes Wudhu’” (Al-Bukhari no. 135, Muslim no. 224). Allah, the Most Glorified, Most High has permitted Tayammum and made it to serve in place of Wudhu' whenever water is not available, or the worshipper is unable to use it, due to illness or the like, based upon the above Verse and the Words of Allah, the Most High: “O you who believe! Approach not As-Salat (the prayer) when you are in a drunken state until you know (the meaning of) what you utter, nor when you are in a state of Al-Janabah (i.e. in a state of sexual impurity and have not taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands. Truly, Allah is Oft-Pardoning, Most Forgiving” (An-Nissa'4: 43). And it is reported on the authority of 'Imran bin Husain, may Allah be pleased with him, that he said: "We were with the Messenger of Allah (Salallahou ‘aleyhi wa salam) on a journey, and he led the people in prayer, but one man remained aside, so he (Salallahou ‘aleyhi wa salam) asked him: “What prevented you from praying?” He replied; "I was in a state of Janabah and there is no water. The Prophet (Salallahou ‘aleyhi wa salam) said: “You must use the dust (to perform Tayammum), for that is sufficient for you” (Al-Bukhari nos. 344, 348 and 357). From this, it is clear that Tayammum for prayer may not be performed when there is water available and the worshipper is able to use it. In fact, it is incumbent upon the Muslim to use water for his Wudhu' and his Ghusl wherever he may be, so long as he is able to do so, and he is not permitted to abandon it and content himself with Tayammum - in that case, his prayer would not be correct, due to the absence of one of the conditions of its acceptance, which is to perform ablution with water when one is able to do so. And there are many among the Bedouins -may Allah guide them - and other travelers who perform Tayammum when they have plenty of water available and it is easily accessible; this is without doubt, a great negligence and a bad deed, and it is not permissible to do it, because it conflicts with the legal evidences. It is only permitted for the Muslim to perform Tayammum if water is far away from him, or he has only a small amount with him which he must keep to preserve his life and those of his family and his animals, and the nearest source is far from him. Therefore, it is obligatory on every Muslim, wherever he may be, to fear Allah, the Most Glorified, Most High in all his affairs and to hold fast to what Allah has enjoined upon him, including the performance of ablution with water, when he is able to do so. Likewise, it is an obligation upon him to avoid what Allah has forbidden for him, including the performance of Tayammum when water is present and he able to use it. I ask Allah that He grant us and all of the Muslims success in understanding His Religion and that He keep us firm upon it, and that He protect all of us from the evil of ourselves and the wickedness of our deeds. Verily, He is Most Magnanimous, Most Generous. And may peace and blessings be upon our Prophet, Muhammad and upon his family and Companions. Ibn Baz
Whoever was unable to wash a Part of His Body or wipe over it, should make Tayammum for it? Q: If a person performed Wudhu', with an injury on his hand, an injury to which water should not reach, so he was going to perform Tayammum for it, but he forgot. Then he prayed without Tayammum, while he was praying he remembered, so he made Tayammum without leaving the prayer and continued to pray. What is the ruling on this prayer, is it invalid, or is it correct? A: If there is an injury to a part of the body which is normally washed during Wudhu', and he is unable to wash it or wipe over it because it will make the injury worse, or it will delay its healing, then that person must perform Tayammum for it. And whoever made Wudhu', leaving the part of the body which is injured, then prayed, remembering only during the prayer that he had not performed Tayammum, he must make Tayammum and then recommence his prayer (from (he beginning), because what he has already prayed before the Tayammum was not correct, including the opening Takbir, because it was not correct for him to begin prayer in the first place, since being in a state of purity is a condition for the correctness of the prayer, and leaving a required part of the body unwashed during Wudhu' or leaving a portion of it unwashed means that the Wudhu' is not correct. When the Prophet (Salallahou ‘aleyhi wa salam) saw a man on whose foot there was a portion the size of a dirham which had not been touched by water, he ordered him to repeat ablution (Abu Dawud nos. 173 -175). Since in the case of the questioner it is unfeasible for him to wash or wipe the area, as is required, must proceed to the substitute for it, which is Tayammum; and also due to the generality of Allah's Words: “And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands” (An-Nisa' 4: 43). - and due to the story of the man with the fractured skull: It is reported by Ibn Majah in the narration of Ibn 'Abbas, may Allah be pleased with him, that the Prophet (Salallahou ‘aleyhi wa salam) said: “If he had but washed his body and left his head when it was afflicted by injury” (Ibn Majah no. 572). And in the narration of Abu Dawud, on the authority of Jabir, may Allah be pleased with him, it is reported that he (Salallahou ‘aleyhi wa salam) said: “It would have been enough for him to perform Tayammum” (Abu Dawud no. 336). So if this person who has been asked about has not repeated his prayer, he should do so. The Permanent Committee
The Ruling on making Tayammum on a Carpet Q: If a person was in the hospital and was unable to perform Wudhu', so he made Tayammum for prayer, but he did so on a carpet; is his prayer correct? A:It is required of a sick person to perform ablution for prayer, if he is able to do so. If he cannot, he must make Tayammum with earth which contains dust; if he unable to obtain it, he must make Tayammum against tiles, if there is dust on them, or on his mattress, if it has dust on it. If there is no dust on it, then he must make it on the nearest earth to him, or on the nearest earth possible, or what of it he can reach, based upon the Words of Allah, the Most High: “So keep your duty to Allah and fear Him as much as you can” (Al-An'am 64: 16). and His Words: “No person shall have a burden laid on him greater than he can bear” (Al-Baqarah 2: 233). Ibn Jibreen
The Method by which a Woman should make Ghusl for Al-Janabah or Menstruation Q: Is there any difference between the Ghusl for Janabah of a man and that of a woman? And must a woman let down her hair, or is it sufficient for her to splash water over it three times, in accordance with the Hadith? And what is the difference between the Ghusl of Janabah and that of menstruation? A: There is no difference between the Ghusl of men and that of women for Janabah, nor do either of them need to let down the hair for Ghusl. It is enough to splash water on the head three times, then pour water over the rest of the body, according to the Hadith of Umm Salamah, may Allah be pleased with her, who said that she told the Prophet (Salallahou ‘aleyhi wa salam): "I am a woman who has thickly braided hair on her head; do I need to let it down (when making Ghusl) for Janabah?" He said: “No; it is enough for you to splash water on your head three times, then pour water over yourself and purify yourself” (Muslim no. 330, Abu Dawud no. 251 and At-Tirmithi no. 105). If there are any lotus or (powdered) dye, or the like on the head of a man or a woman, which would prevent the water making contact with the skin, then it is obligatory to remove it. But if it is light and does not prevent the water reaching the skin, it is not necessary to remove it. As for a woman performing Ghusl due to menstruation, there is a difference of opinion as to whether it is necessary to let down the hair in order to wash it; the correct opinion is that it is not obligatory for her to let it down, based upon one of the narrations from Umm Salamah, may Allah be pleased with her, reported by Muslim, in which she said to the Prophet (Salallahou ‘aleyhi wa salam): "I am a woman who has thickly braided hair on her head; do I need to let it down (when making Ghusl) for menstruation and Janabah?" He said: “No; it is enough for you to splash water on your head three times, then pour water over yourself and purify yourself” (Muslim no. 330, Abu Dawud no. 251 and At-Tirmithi no. 105). This narration informs us that it is not obligatory to let down the hair for menstruation or post-sexual impurity, but it is better for a woman to let down her hair when she performs Ghusl due to menstruation, as a precaution in order to avoid differing and to reconcile all of the evidences. And may peace and blessings of Allah be upon our Prophet, Muhammad and upon his family and Companions. The Permanent Committee
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