Praise be to Allaah.
If there is a reason for doing tayammum – such as non-availability of
water, or being unable to use it because of sickness etc – then
tayammum takes the place of wudoo' and ghusl. So the person who is
junub should do tayammum and pray, then when he finds water he has to
do ghusl.
This is indicated by the Qur'aan and Sunnah.
1 – Allaah says (interpretation of the meaning):
"O you who believe! When you intend to offer As-Salaah (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 Janaaba (i.e. after a sexual
discharge), purify yourselves (bathe your whole body). But if you are
ill or on a journey, orany of you comes after answering the call of
nature, or you have been in contact with women (i.e. sexual
intercourse), and you find no water, then perform Tayammum with clean
earth and rubtherewith your faces and hands"
[al-Maa'idah 5:6]
So Allaah has enjoined upon us both minor and major purification, and
tayammum could take the place of either of them. This was stated by
Shaykh al-Islam Ibn Taymiyah in Majmoo' al-Fataawa (21/396). Minor
purification is wudoo' and major purification is ghusl.
2 – al-Bukhaari narrated in two places (344 and 348) from 'Imraan ibn
Husayn (may Allaah be pleased with him) that the Messenger of Allaah
(peace and blessings of Allaah be upon him) sawa man keeping away and
not praying with the people. He said, "O So and so, what kept you from
praying with the people?" He said, "O Messenger of Allaah, I became
junub and thereis no water." He said, "You should use clean earth, for
it will suffice you." According to another report the Prophet (peace
and blessings of Allaah be upon him) found water and gave a vessel of
water to the one who had become junub, and said, "Go and pour this
over yourself."
This indicates that tayammum is a means ofpurification and suffices
instead of water, but if water is available then itmust be used. Hence
the Prophet (peace and blessings of Allaah be upon him) told him to
pour it on himself even though no new janaabah had occurred. This was
stated by Ibn 'Uthaymeen in Majmoo' al-Fataawa, 11/239.
3 – Muslim (368) narrated that a man came to 'Umar and said: "I have
become junub and I cannot find any water." He said: "Do not pray."
'Ammaar said: "Doyou not remember, O Ameer al-Mu'mineen, when you and
I were on a campaign and we become junub, and we could not find any
water? You did not pray,but I rolled in the dust and prayed, and the
Prophet (peace and blessings of Allaah be upon him) said, 'It
wouldhave been sufficient if you had struck the ground with your hands
then wiped your face and hands with them.'" 'Umar said: "Fear Allaah,
O 'Ammaar!" He said, "If you wish I will not narrate it." 'Umar said:
"We accept what you say." According to another report, 'Ammaarsaid: "O
Ameer al-Mu'mineen, if you wish, because of your position, I will not
tell it to anyone."
'Umar (may Allaah be pleased with him) had forgotten that event.
" 'Umar said: 'Fear Allaah,O 'Ammaar!'" – What this means is that
'Umar said to 'Ammaar: Fear Allaah with regard to what youare
narrating, for perhaps you have forgotten or become confused. With
regard to'Ammaar saying, "If you wish I will not narrate it," what
this means – and Allaah knows best – is: If you think it is betterfor
me to refrain from narrating it than to narrate it, then I will
refrain, because it is obligatory for me to obey you so long as that
does not involve sin. Thebasic principle with regard to conveying
knowledge had already been fulfilled, and if he had withheld this
hadeeth after that, he would not have come under the heading of those
who withhold knowledge. It may be that he meant, 'I will not broadcast
it so that it becomes well known among people, rather I will only
narrate it rarely.' This was stated by al-Nawawi.
" 'Umar said "We accept what you say" – i.e., the fact that I do not
remember it does not means that it is not true, and I have no right to
stop you narrating it. This was stated by al-Haafiz in Fath al-Baari.
4 – Abu Dawood (334) narrated that 'Amr ibn al-'Aas said: I had a wet
dream on a cold night during the campaign of Dhaat al-Salaasil, and I
was afraid that I would die if I did ghusl, so I did tayammum then I
led mycompanions in praying Fajr. They mentioned that to the Prophet
(peace and blessings of Allaah be upon him) and he said: "O 'Amr, you
led your companions in prayer when you were junub?" So I told him what
had kept me from doing ghusl. I said: "I heard that Allaah says
(interpretation of the meaning): 'And do not kill yourselves (nor kill
one another). Surely, Allaah is Most Merciful to you' [al-Nisa' 4:29].
The Messenger of Allaah (peace and blessings of Allaah be upon him)
smiled and did not say anything.
Al-Haafiz said in al-Fath (1/589): its isnaad is qawiy (strong). It
was classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh: "If a
person who is junub fears that he may become ill or die or fearsthirst
then he should do tayammum," and he mentioned that 'Amr ibn al-'Aas
became junub on a cold night so he did tayammum, and recited (the
verse) (interpretation of the meaning): 'And do not kill yourselves
(nor kill one another). Surely, Allaah is Most Merciful to you'
[al-Nisa' 4:29]. He mentioned that to the Prophet (peace and blessings
of Allaah be upon him) and he did not rebuke him.
Shaykh al-Islam Ibn Taymiyah said in Majmoo' al-Fataawa (21/451):
Whoever becomes junubwhether as the result of a wet dream or
intercourse – permissibleor forbidden – has to do ghusl and pray. If
he is unable to do ghusl because there is no water or because he
willbe harmed by using it – such as if he is sick and using water will
make his sickness worse, or there is a cold wind and he fears that if
he does ghusl he will become sick with a headache or cold or
bronchitis – then he should do tayammumand pray. This applies equally
to men and women. He (or she) doesnot have the right to delay the
prayer beyond its prescribed time."
Shaykh Ibn Baaz was asked in Majmoo' al-Fataawa (10/201):
Does tayammum mean that the junub person nolonger has to do ghusl
atall? How many prayers may he offer with tayammum?
He replied:
Tayammum takes the place of water, as Allaah has made the earth a
place of worship and a means of purification forthe Muslims. If no
water is available or the person is unable to use itbecause of
sickness, thentayammum takes its place and remains sufficient until he
finds water. When he finds water he has to do ghuslto cleanse himself
of the previous janaabah. Similarly if the sick person recovers and
Allaah heals him, he has to do ghusl to cleanse himself from the
previous janaabah from which he had purified himself by means of
tayammum, because the Prophet (peace and blessings of Allaah be upon
him) said: "Clean earth is the wudoo' of the Muslim if he cannot find
water for ten years." Then he said: "When you find water, then make it
touch your skin." Narrated by al-Tirmidhi from the hadeeth of Abu
Dharr (may Allaah be pleased with him); narrated by al-Bazzaar and
classed assaheeh by Ibn al-Qattaan, from the hadeeth of Abu Hurayrah
may Allaah be pleased with him.
If the junub person findswater then he should make it touch his skin,
i.e. wash with it. With regard to his past prayers, they are valid by
virtue of the tayammum he did when water was not available or he was
unable to use it, because of sickness that prevented him fromusing it,
until the sickness ends and he recovers and until he finds water, if
none was available, even if that takes a long time.
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