Twenty-Five
Madanī Pearls of Tayammum
1. The thing that neither turns into
ash nor melts and nor softens on being burnt is classed as earthen and may be
used for Tayammum. Tayammum is allowed with sand, limestone, kohl, sulphur,
stone, emerald, and other gems, regardless of whether or not dust is present on
them.
(Baĥār-e-Sharī'at, pp. 357, vol. 1, Baḥr-ur-Rāiq, pp. 257, vol. 1)
2. Tayammum is allowed with pots made
up of baked bricks, porcelain or clay. However, Tayammum will not be allowed if
they are coated with a layer of non-earthen material e.g. glass.
(Baĥār-e-Sharī'at, pp. 358, vol. 1)
3. The dust, stone etc. that is being
used for Tayammum must be pure i.e. there should be no traces of impurity on
it. Further, even if the impression of impurity had disappeared due to
evaporation, it is not allowable for Tayammum.
(ibid, pp. 357)
If a piece of land, a wall, or mud
on the ground becomes stained with impurity but the stain then dries and
vanishes due to the blowing of the wind or the heat of the sun, they are
considered pure for Ṣalāĥ, but cannot be used for Tayammum.
4. Mere suspicion that it may have been
impure is useless and not applicable.
(ibid, pp. 357)
5. A piece of wood, cloth, carpet etc.
can be used for Tayammum if it is covered in so much dust that impressions of
fingers develop on it on hitting hands.
(ibid, pp. 359)
6. Tayammum is permissible from lime,
mud or brick wall of Masjid or home provided it is not coated with oil paint,
plastic paint, matte finish, wall paper or something which is non-earthen. If
marble is fitted on wall, it is allowable for Tayammum.
7. If Wuḍū or Ghusl is due on somebody
and water is not in his reach, he may perform Tayammum in the place of Wuḍū and
Ghusl.
(Baĥār-e-Sharī'at, pp. 346, vol. 1)
8. If there is a true fear that Wuḍū or
Ghusl would intensify or prolong the illness, or it has been personal
experience that whenever Wuḍū or Ghusl was performed, the illness intensified
or, similarly, any good and capable Muslim doctor who is not Fāsiq (one who
does not follow obligatory religious rulings) suggests that water will cause
harm, Tayammum may be performed in these cases.
(Baĥār-e-Sharī'at, pp. 346, vol. 1)
(Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 441, 442, vol. 1)
9. If water causes harm on bathing from
head, take bath from neck and perform wiping of complete head.
(Baĥār-e-Sharī'at, pp. 347, vol. 1)
10. Tayammum is permissible if presence
of water is not known within a radius of one mile.
(ibid)
11. If Zam Zam water is available in a
quantity by which Wuḍū is possible, Tayammum is not permissible.
(ibid)
12. If there is severely cold and it is
strongly suspected that bathing would result in death or illness; and no means
of protection against cold after taking bath is available either, Tayammum is
permissible.
(ibid, pp. 348)
13. If a prisoner is not allowed to
perform Wuḍū, he should perform Tayammum and pray his Ṣalāĥ but repeat this
Ṣalāĥ later. If jailers or enemies do not let the prisoner offer prayer, then
he has to offer Ṣalāĥ by gestures, and repeat this Ṣalāĥ later on.
(ibid, pp. 349)
14. If it is suspected that the caravan
will go out of sight (or train will leave) because of searching water, Tayammum
is permissible.
(ibid, 350)
15. One was sleeping in the Masjid and
Ghusl became Farḍ (because of nocturnal emission), he should perform Tayammum
instantly at the same place. This is the most cautious way.
(Fatāwā Raḍawiyyah (Jad īd), pp. 479, vol. 3)
He must then instantly leave the
Masjid. Any delay is Ḥarām.
(Baĥār-e-Sharī'at, pp. 352, vol. 1)
16. If the available time for Ṣalāĥ is
too short that the Ṣalāĥ would become Qaḍā (i.e. its stipulated time would elapse)
in case of making Wuḍū or Ghusl, perform Tayammum and offer Ṣalāĥ. Then
repetition of that Ṣalāĥ is must having performed Wuḍū/ Ghusl.
(Fatāwā Raḍawiyyaĥ (Jad īd), pp. 307, vol. 3)
17. If a woman whose menses or
post-natal bleeding has ended does not have access to water, she has to perform
Tayammum.
(Baĥār-e-Sharī'at, pp. 352, vol. 1)
18. If a person is present at such a
place where neither water nor any earthen object is available for Tayammum, he
should perform all acts of Ṣalāĥ within that Ṣalāĥ timing without making
intention for Ṣalāĥ.
(Baĥār-e-Sharī'at, pp. 353, vol. 1)
On having access to water or earthen
object, that Ṣalāĥ will have to be offered after performing Wuḍū / Tayammum.
19. The method of Tayammum in place of
Wuḍū and Ghusl is same.
(Al-Jauĥarat-un-Nayyīraĥ, pp. 28, vol. 1)
20. If Ghusl is due on somebody, he does
not need to make Tayammum twice for Wuḍū and Ghusl; instead he may make
intention for both in the same Tayammum and if intention was made for only
Ghusl or only Wuḍū, it is also sufficient.
(Baĥār-e-Sharī'at, pp. 354, vol. 1)
21. The acts that nullify Wuḍū or Ghusl
will also nullify Tayammum. Access to water will also nullify Tayammum.
(ibid, pp. 360)
22. If a woman is wearing some jewellery
in her nose she must remove it; otherwise the part of the nose beneath the
jewellery would not be wiped.
(ibid, 355)
23. The part of the lips that is visible
when the mouth is closed in a natural position (not too tight) must be wiped.
If someone shut his mouth so tightly that some part remained un-wiped, Tayammum
will not be valid.
(ibid)
The same ruling applies in case of
closing the eyes very tightly.
(ibid)
24. If one is wearing ring or watch,
these must be removed to wipe beneath them. Islamic sisters should move their
bangles in order to wipe the skin beneath. More care is to be taken whilst
performing Tayammum as compared to Wuḍū.
(ibid)
25. If a sick or such a disabled person
who does not have hands and legs cannot perform Tayammum himself, somebody else
should help him perform Tayammum. In this case, the helping person does not
need to make intention; instead, the one being helped in performing Tayammum
will have to make his intention.
(ibid, 354) (Fatāwa-e-'Alamgīrī, 1982, pp. 26, vol. 1)
Madanī
Suggestion
Going through the booklets 'Method
of Wuḍū' and 'Method of Ṣalāĥ' will be useful in learning the rulings
concerning Wuḍū and Ṣalāĥ respectively.
O Allāĥ عَزَّوَجَلَّ,
make us read, understand, and explain to others the ruling of Ghusl over and
over again and make us perform Ghusl according to Sunnaĥ. Āmīn!
Recovery
from Cancer
اَلْحَمْدُلِلّٰہِعَزَّوَجَلَّ!
Allah
عَزَّوَجَلَّ and His beloved Rasūl صَلَّى اللّٰهُ
تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم have greatly blessed Dawat-e-Islami.
Many patients suffering from such deadly diseases declared incurable by doctors
have found the cure for their lethal diseases in the Madanī Qāfilaĥs. According
to the statement made by an Islamic brother of Maripur (Bāb-ul-Madīna, Karachi)
'An Islamic brother living at Hawk's bay (Bāb-ul-Madīna, Karachi) had cancer;
he travelled with a Madanī Qāfilaĥ of Dawat-e-Islami the International
non-political religious movement of the Quran and Sunnaĥ in the company of
Prophet's devotees.
During the journey, he looked quite
sad and disappointed. The participants of the Qāfilaĥ reassured him and made
supplications for him. One morning, while he was sitting, all of a sudden, he
vomited a peace of flesh, he felt greatly relieved after the vomiting. Having
returned from, the Madanī Qāfilaĥ he went to see a doctor and had his tests
done again; he was shocked to see results which indicated that he was no longer
suffering from cancer. عَزَّوَجَلَّ اَلْحَمْدُلِلّٰہِ he regained
his health.
صَلُّوْا عَلَى الْحَبِيْبِ صَلَّى اللّٰهُ
تَعَالٰى عَلٰى مُحَمَّد
