Chapter on Description of Tayammum, Its Rules for Those in a State of Impurity, and What They Should Observe About Istibra and Istizhar

It is meant to convey the ruling, not the action, because when one wipes the back of the hand, it is as if he has washed his forearms in Wudu' (ablution). Thus, by wiping the palms in Tayammum, the ruling of washing the forearms in Wudu' is fulfilled. The evidence that he did not intend wiping the forearms in action is clear.

Then, the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "If the source of impurity is defecation, one purifies himself using three clean stones that have not been previously used for removing impurity. He takes one stone, wipes the affected area, and discards it, then takes a second stone, wipes the area, and discards it, and finally uses a third stone, ensuring to follow the areas of visible impurity and remove them with the stones. It is not permissible to purify oneself with just one stone. After that, one performs Tayammum as we have described - striking the soil with the palms of the hands and wiping the face and the backs of the palms. By doing so, the state of impurity is removed, as we have previously explained." All of this has been explained in detail earlier, and it further emphasizes the matter.

Then, the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "If the one in a state of Janabah (ritual impurity due to major defilement) intends to purify himself, he first ensures cleanliness as previously explained, and then strikes the ground with the palms of his hands once. With them, he wipes his face, from the hairline to the tip of his nose. He then strikes the ground a second time and wipes the back of his right hand with his left hand and the back of his left hand with his right hand. Thus, the state of Janabah is removed, and prayer becomes permissible for him."

The interpretation of this Hadith, which mentions wiping from the elbow to the fingertips once on the back and once on the front, aligns with the earlier explanation of Sama'ah's narration reported by Uthman ibn Isa. It indicates that the intent was the ruling, not the physical act. It is as if he said that by wiping the back of the hand, he attained the ruling of washing the hand from the elbow - both its front and back. This does not contradict our position. If someone claims that the earlier narrations - one from Abu Basir Layth al-Muradi from Abu Abdullah عليه السلام and another from Isma'il ibn Hammam al-Kindi from Imam al-Ridha عليه السلام, along with the narration of Safwan ibn Yahya from al-Ala from Muhammad ibn Muslim from one of the Imams عليه السلام - do not explicitly state that the two strikes or repetitions are exclusive to Ghusl for Janabah and not for Wudu', and argues that the obligation in Wudu' should also be two strikes, the response is: Numerous narrations establish that the obligation in Tayammum is once. When additional narrations specify two strikes, we interpret those relating to the ruling of once as applicable to Wudu' and those specifying twice as applicable to Ghusl for Janabah, so as to avoid contradictions between narrations. Moreover, we have already presented two narrations explaining these reports: one from Hariz, from Zurara, from Abu Ja'far عليه السلام, and another from Ibn Abi Umayr, from Ibn Udhaynah, from Muhammad ibn Muslim, from Abu Abdullah عليه السلام. These clarify that Tayammum for Wudu' is once and for Janabah is twice. Additionally, narrations, such as the one from Ibn Bukayr, from Zurara, establish that the obligation is once in general terms.

Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "And the same applies to a menstruating woman, a woman in postpartum bleeding, and a woman experiencing irregular bleeding, as a substitute for Ghusl when water is unavailable or its use is harmful to them."

Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: “The one who loses purification due to sleep, fainting, or vomiting performs Tayammum as we have described in the chapter on losing purification due to urination and defecation and thereby becomes eligible for prayer. Since these states invalidate purification, the one whose purification is invalidated must perform Tayammum as previously explained. There is no difference whether purification is invalidated by these conditions or by urination and defecation in terms of the requirement for Tayammum.” Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: “Whenever any of those mentioned finds water after its absence or is able to use it, they must purify themselves with it according to what they missed. If it is Wudu', they perform Wudu'. If it is Ghusl, they perform Ghusl. The difference between Tayammum as a substitute for Ghusl and Tayammum as a substitute for Wudu' is as follows: if purification is required by something that necessitates Ghusl, and the person cannot perform it, they perform Tayammum with two strikes - one for their face and the other for the backs of their palms. If purification is required by something that necessitates Wudu', they perform Tayammum with one strike for their face and hands.” This has already been explained in detail, and it suffices, Allah سبحانه وتعالى willing. Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: “If a deceased person cannot be washed due to the absence of water, a Muslim performs Tayammum on the deceased just as they would for a living person who is unable to perform ablution due to illness. The deceased’s Tayammum is performed by striking the hands on the ground, wiping their face from the hairline to the tip of the nose, and then striking the hands again and wiping the backs of the palms. The one performing the Tayammum for the deceased should perform their own Tayammum in the same way.” This is supported by the established obligation of washing the deceased. When water is unavailable, this obligation transitions to Tayammum, as previously described.