Alhassanain(p) Network for Heritage and Islamic Thought

Simplified Islamic Laws for Youth and Young Adults

According of the Fatawa of: Hadrat Ayatullah al-Uzma as-Sayyid al-Hajj Ali al-Husaini as-Seestani

Author(s): Ayatullah Sayyid Ali Hussaini Sistani

Publisher(s): Islamic Humanitarian Service (IHS)

www.alhassanain.org/english

Table of Contents

A Summary of the life of Ayatullah al 'Uzma as-Sayyid 'Ali al Husayni as Seestani 7

1. His birth and studies 7

2. The great knowledge of the teacher 8

3. Works of this Scholar 8

Ijtihad and Taqlid 10

The difference between Ihtiyat Mustahab and Ihtiyat Wajib 11

Taharat 12

The Rules of the Corpse 12

The Rules of Blood 13

How does something become Najis? 13

Note 13

Mutahhirat 14

The Rules of Water 14

The Divisions of Pure Water 14

Qaleel Water 14

Kurr, Flowing and Well Water 15

How to wash something Najis in Water 15

The Ground 16

The Sun 16

Islam 16

Removal of the 'Ayn Najasat 17

Note 17

Wudhoo 18

How do we perform Wudhu? 18

An explanation of the actions in Wudhu 18

Wiping 18

Conditions for Wudhoo 19

Summary of the conditions of Wudhu 19

Wudhu Jabirah 21

Things for which Wudhu must be performed 22

How does Wudhu become void? 22

Note 23

Ghusl 24

The method of performing Ghusl 24

Conditions necessary for a correct Ghusl 24

Wajib Ghusls 24

Ghusl Janaba 24

Actions Haram for a Junub 25

Ghusl Mayyit 25

Ghusl Masse Mayyit 26

The Ghusls related to Girls and Women 26

Ghusl of Istihada 26

Ghusl of Nifas 27

Notes 27

Tayammum 28

The Rules of Tayammum 28

Things that Tayammum is permitted on 28

The Rules of Tayammum 28

Salat 30

The Divisions of Salat 30

Times for the Daily Salat 30

Zuhr 31

Maghrib 31

Midnight 31

The Rules of the times of Salat 31

Qiblah 31

Clothing in Salat 32

The Place of Salat 33

The Rules of the Place of Salat 33

The Rules of the Masjid 33

The Preparation for Salat 34

Adhan and Iqamah 34

Adhan 34

Iqamah 34

The Actions in Salat 35

Wajibat of Salat 35

Rukn of Salat 36

The Difference between Rukn and Ghair-Rukn 36

The Rules Pertaining to the Wajibat of Salat 36

Niyyat 36

Takbiratul Ihram 36

Qiyam 37

Qira'at 37

The Rules of Recitation (Qira'at) 37

Rukoo' 38

Sujood 38

The responsibility of one who cannot perform Sajdah in the normal way 39

The Wajib Sajdah of the Qur'an 40

Tashahhud 40

Salam 40

Tartib (Sequential) 40

Qunoot 41

Taqib of Salat 41

Mubtilat of Salat 41

The Rules of the Mubtilat of Salat 41

Speaking 42

Laughing and crying for the affairs of the World 42

Turning away from the Qiblah 42

Eating and Drinking 42

Changing the form of the Salat 42

Translation of the Adhan and Iqamah 43

Translation of the Adhan 43

Translation of the Iqamah 43

Translation of the Salat 44

Takbiratul Ihram 44

Surah al-Fatiha 44

Surah al-Ikhlas 44

Dhikr in Rukoo 44

Dhikr in Sujud 44

Tasbihat al-Arba’ah 44

Tashahhud and Salam 45

Doubts in Salat 45

Doubt in the Parts of the Salat 45

Doubts that make the Salat void 45

Doubts that are Correct 46

Salatul Ihtiyat 47

Sajdah Sahw 47

Salatul Musafir 48

Where is one's Homeplace (Watan)? 49

The intention of ten days 49

Salatul Qada 49

The Qada Salat of the Father 50

Salatu lJama'at 50

Importance of Salatul Jama'at 51

Conditions for Salatul Jama'at 51

Connecting or Joining in Salatul Jama'at 51

• First Rakat 52

• Second Rakat 52

• Third Rak'at 52

• Fourth Rak'at 52

The Rules of Salatul Jama'at 53

Salatul Jumu'ah 53

How to read Salatul Jumu'ah 53

The Conditions for Salatul Jumu'ah 53

The responsibility of the person making Salatul Jumu'ah 54

Salatul Ayat 54

How to pray Salatul Ayat 54

First Rak'at 54

Second Rakat 55

The Rules of Salatul Ayat 55

Mustahab Salat 55

Salatul 'Eid 55

The time of Salatul-'Eid 55

How to pray Salatul-'Eid 55

The Nafilah of the daily Salat 56

Salatul Lail (Night Prayers) 56

The time for Salatul Lail 56

Salatul Ghufailah 56

The Method of praying Salatul Ghufailah 56

Notes 57

Fasting 58

Niyyat for Fasting 58

The things that make the Fast void 58

The Rules of those things that make the Fast void 58

• Eating and Drinking 58

• Having an Injection 58

• Allowing thick dust (or smoke) to reach the throat 59

• Placing the complete head under water 59

• Vomiting 59

The Qada' and the Kaffarah of the Fast The Qadaí Fast 59

Kaffarah of the Fast 59

The Rules of the Qada' and the Kaffarah of the Fast 59

The Fast of a Traveler 60

Zakatul Fitrah 60

The amount of Zakatul Fitrah 60

The items that can be given for Zakatul Fitrah 60

Note 61

Khums 62

The Rules of Khums 62

The Spending of Khums 62

Note 63

Zakat 64

The Rules of Zakat 64

The Disposal of Zakat 64

Note 65

The Rules of Buying and Selling 66

Breaking or Canceling a Transaction 66

Loans 68

The Divisions of Giving a Loan 68

The Rules of Giving a Loan 68

Custody or Trust 69

The Rules Regarding Custody or Trust 69

Lending and Borrowing 70

Items that are Found 70

Losing one's Shoes 70

Note 71

Usurpation 72

Eating and Drinking 73

The Etiquettes of Eating 73

The Etiquettes of Drinking Water 73

The Rules of Slaughtering 75

The Conditions for the Slaughter 75

Hunting by Weapons 75

Fishing 75

Looking at Others and Marriage 76

Marriage 78

The Rules of greeting one Another 79

Etiquette of greeting one another 79

The Rules of the Qur'an 80

Touching the Script of the Qur'an 80

aking an Oath 81

Note 81

Glossary 82

A Summary of the life of Ayatullah al 'Uzma as-Sayyid 'Ali al Husayni as Seestani

1. His birth and studies

Ayatullah Seestani was born in 1349 A.H. (1928) in the month of Rabi al-Awwal in the holy city of Mashhad, Iran. His noble father was one of the devout 'Ulama of his region, and in order to help his son continue his Islamic studies and to gain a deeper knowledge of the Islamic sciences, his father exposed him to the 'Ulama and scholars of the Hawza 'Ilmiyyah.

He took his introductory 'Arabic studies, including eloquence (balagha) from one of the renounced teachers of 'Arabic in Khurasan by the name of Muhammad Taqi Adib Nishaburi He also studied Fiqh, Usul, Mantiq, and Aqaid under the great 'Ulama and teachers of Khurasan, and in that same city, took part in Dars-e-Kharij (the highest level of studies in the Hawza). At this time, he also benefited by the presence of Allamah Muhaqqiq Mirza Mahdi Isfahani (May Allah sanctify his spirit).

To advance further and to complete his studies, he traveled to the city of Qum in 1368 A.H. (1957), so that he would be able to make use of the various 'Ulama at the grand Hawza in this city.

The Hawza 'Ilmiyyah of Qum was at that time under the supervision and guidance of the sole Marja' of the Shi'a world, Ayatullah al-'Uzma as-Sayyid al-Hajj Husayn Buruajerdi (May Allah sanctify his spirit).

Ayatullah Seestani who was present in the lessons of Fiqh and Usul, which at that time were being taught by Ayatullah Burujerdi, was quickly counted as one of his brightest students in the fields of Fiqh, Usul, and Rijal. He also took part in the classes of Ayatullah al-'Uzma Hujjat Kuhkumrai and other teachers and scholars to quench his thirst for knowledge.

In the year 1371 A.H. (1960), Ayatullah Seestani once again moved this rime to Najaf al-Ashraf. At that time, the Hawza of Najaf was blooming and full of splendor and glory, and Ayatullah Seestani with all that he could, took part in the classes being offered, and learnt the Islamic sciences from the most well-known 'Ulama of that time.

For more than 10 years he took part in the lessons of Ayatullah al-'Uzma as-Sayyid Abul Qasim al-Musawi al-Khui (May Allah, be pleased with him). At this time, he also took part in the lessons taught by Ayatullah al-'Uzma Mohsin al-Hakim (May Allah sanctify his spirit). He also completed one complete course in Usul AI-Fiqh under the auspices of Ayatullah al-'Uzma ash-Shaykh Husayn Hilli (May Allah be pleased with him).

After years of studies and participation in the lessons of Usul, Fiqh, and Mantiq and pending time deeply reflecting and pondering on the sacred texts of the Hawza and after years of studies in the I Hawza of Mashhad, Qum and Najaf, in the year 1381 (1970), he started to teach his own lessons of Dars-e-Kbarij, revolving around the book, al-Makasib by Shaykh Ansari (May Allah be pleased with him).

After teaching Dars-e-Kharij based on the framework found in al-Makasib for years, he advanced his lessons onto a higher level by teaching from the book al-Urwatul Wuthqa.

Until today, Ayatullah Seestani has taught "Kitab at-Taharat" a good portion of the rules found in "Kitab as-Salat" and parts of "Kitab al-Khums".

2. The great knowledge of the teacher

Very quickly, the light of knowledge began to emit from the personality of Ayatullah Seestani, which was evident from his lessons in the Hajj.

Ayatullah Seestani is one of the few people who at a very young age, was given written Certification that he had reached the level of Ijtihad, by his teacher Ayatullah Khui. In the same year that he received his certification from Ayatullah Khui, the great Alim of Hadith and Rijal, 'Allama al-Hajj Aqa Buzurg Tehrani confirmed the same honor on Ayatullah Seestani in the fields of Rijal and Hadith. It should be noted that at the time of receiving these two confirmations, Ayatullah Seestani was not even 31 years old!

3. Works of this Scholar

Ayatullah Seestani, for the past 34 years, has been continuing the important task of teaching Dars-e-Kharij in Fiqh and Usul, and Rijal, and the fruits of his struggle for knowledge, and the accomplishments of this Faqih have been preserved in writing - some of which are listed below:

1. A Sharh (explanation) of Urwatul Wuthqa.

2. Al-Buhuth ul-Usuliyah

3. Kitab al-Qadha

4. Kitab al-Bay'wa al-Khiyarat

5. A Short treatise on the topic of Salat al-Musafir (Arabic).

6. A Short treatise on the topic of the Qiblah (Arabic)

7. A Short treatise on the topic of Ijtihad and Taqlid (Arabic).

8. A Short treatise on the topic of Interest (Ribh)

9. A Short treatise on the topic of the compilation of Hadith in Islam (Arabic) Ö and various other books.

Ayatullah al-'Uzma as-Sayyid 'Ali al-Husayni as-Seestani and Ayatullah al-'Uzma as-Sayyid Abul-Qasim al-Khui (RA)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, Most Gracious, Most Merciful

The practical laws of Islam that are related to the actions that one must perform and those that must be avoided, and are the responsibility of everyone to learn, are called the Ahkam (rules).

Every action that a person performs has a specific ruling in IslamThe various actions that we perform, which am related to our responsibility (to Allah) are divided into five categories: Wajib, Haram, Mustahab, Makruh, and Mubah.

Wajib: Those actions which must be performed, and turning away them, incur Allah punishment - for example Salat, and Sawm.

Haram: Those actions which must be avoided, arid performing them incur punishment from Allah, like lying and oppression.

Mustahab: These are actions which are recommended to be performed and earn the person a reward, but turning away from such actions does not incur punishment from Allah - for example saying Salam and giving Sadaqa.

Makruh: Those actions which are better if not performed, and if avoided, earn a reward, but if performed, do not accompany a punishment - for example, blowing over hot food and eating hot food.

Mubah: Those actions whose performance or turning away from are equal; meaning neither gets a reward, nor punishment ñ for example walking or sitting.

Ijtihad and Taqlid

A person is able to perform the rites of Islam, either by way of "Ijtihad" or "Taqlid".

"Ijtihad" refers to the intense struggle in the way of extracting the rules of Islam from their sources, of which the most important are the Qur'an and the Ahadith of the Masumin (Peace be upon all of them), after learning the necessary ' y sciences (of Islam) that enable the person to be able to extract the Ahkam from their sources. A person who has this intellectual power is called a "Mujtahid".

"Taqlid" means following and to go behind someone, and in the context of Islam, refers to following a Mujtahid; meaning a person performs his responsibilities according to the fatawa of a Mujtahid.

Issue 1: A Mujtahid to whom others do taqlid, is referred to as a "Marja' Taqlid", and the pen who does taqlid is called a "Muqallid".

Issue 2: Someone who is not a Mujtahid, and is not able to derive the rules and commandments of Allah from their sources must do taqlid to a Mujtahid; meaning he must perform his responsibilities according to the act according to fatawa (of a Mujtahid), or act according to Ihtiyat. .

Issue 3: Acting according to Ihtiyat means that one performs ones actions in such away that he has certainty that he has fulfilled his responsibility (to Allah). For example, if a group ofMujtahidin considers an action haram, and another group do nor consider that action haram, one would nor perform that action; and if some Mujtahidin consider an action Wajib, anti others consider it Mustahab he would perform that action.

Issue 4: The responsibility of most people in the rules of Islam is to perform Taqlid, because thenumber of people who are able to perform the rules of Islam by reaching Ijtihad or by practicing Ihtiyat are few in number.

Issue 5: The Mujtahid, to whom one does taqlid to, must be:

• Just (Adil)

• Male

• Living

• Baligh

• Shi'a Ithna-Asheri

In the rulings where it is clear that there are differences, must be the most knowledgeable (A'lam).

Issue 6: If the Mujtahid, to whom a person is doing taqlid to, passes away and he was more knowledgeable than the other Mujtahidin who are living, the Muqallid must stay on the taqlid of the Mujtahid who passed away. But if among the Mujtahidin who are alive, one is more knowledgeable that the one who passed away, one must do taqlid to that Mujtahid who is alive and who is the most knowledgeable.

Issue 7: Aílam is that person who is the most strong from among the Mujtahidin in extracting the rules of Islam from their sources.

Issue 8: There are three ways to distinguish the Mujtahid and the most knowledgeable:

• A person himself has certainty; for example he himself is of the "People of Knowledge" and he is able to discern whois a Mujtahid and A'lam.

• The statement of two knowledgeable and Just people, who are able to discern who is a Mujtahid and A'lam, on the condition that two knowledgeable and Just people do not go against their statement, and if someone goes against their statement, the statement of a person whose investigation wan deeper should be accepted, and even if one person whom one has trust in, states that one is a Mujtahid or A'lam.

• A group of the "People of Knowledge" who are able to determine whois a Mujtahid and A'lam, if they verify who is a Mujtahid or A'lam, and if one finds certainty in their words.

Issue 9: The ways to obtain the fatawa of the Mujtahid are:

• Hearing it from the Mujtahid himself.

• Hearing it from two just people.

• Hearing it from even one person in whom one has certainty in his words.

• Seeing it in the Resalah of the Mujtahid, as long as one has certainty in its authenticity.

Issue 10: If a person does not know if the fatwa of the Mujtahid has changed or not, and even if he has a doubt that his fatwa has changed, he is able to act upon that which is written in the Resalah, and it is not necessary for him to do any investigation.

Issue 11: It is wajib (mandatory) that a person learns those rules which he will always be in need of.

The difference between Ihtiyat Mustahab and Ihtiyat Wajib

Issue 12: Ihtiyat Mustahab always accompanies a fatwa, meaning, in that ruling, along with the Mujtahid expressing his opinion, he also gives a precautionary measure, and in that ruling, the Muqallid can act either according to the fatwa or to the Ihtiyat, and is not allowed to refer to another Mujtahid. An example of this is:

Washing a najis desk in Kurr Water once makes the dish tahir, although the Ihtiyat is that it is washed three times.

Ihtiyat Wajib does not accompany a fatwa, and the Muqallid must act according to that Ihtiyat, but he is also able to refer this rule to another Mujtahid (perform Ruju) to whom it is permissible to do taqlid to - for example:

The Ihtiyat is that one does not perform sajdah on the leaf of the grape tree.

Taharat

Taharat (cleanliness). Keeping a clean body and Surroundings are very important in Islam. Everyone must refrain from citing and drinking those things which are naijs; and the clothing that one wears for Salat, which is the best of actions in worshipping Allah, must be clean, and it is best that they are the most pure of clothing. Because of this, it is necessary to know what things are najis and if something is najis, the method of making them tahir.

Issue 13: Everything that exists is tahir except for eleven things, and those things that come into contact with them also become najis.

Issue 14: The things which are najis are the following:

• Urine

• Stool.

• Semen.

• Corpse.

• Blood.

• Dog.

• Pig.

• Alcohol.

• Beer (According it, Ihtiyat Wajib).

• Kafir.

• The sweat of a najis eating Animal.

Issue 15: The urine and stool of humans and all animals whose meat is haram and whose blood gushes are najis.

Issue 16: Animals are in two categories: some have blood that gushes out; meaning if their neck is cut, the blood comes out with force, and other animals have blood that does not gush out; meaning that if their neck in cut, the blood does not come out with force.

Issue 17: The urine and stool of animals whose meat is halal, like the cow and sheep, and animals whose blood does not gush out, like the snake and fish, are tahir.

Issue 18: The urine and stool of animals whose meat is makruh to eat, like the horse and donkey, is tahir.

Issue 19: The urine and droppings of birds whose meat is haram, like the eagle, are tahir.

Issue 20: The droppings of small animals, like the mosquito and fly that do not have meat, are tahir.

Issue 21: According to Ihtiyat Wajib, one must avoid the urine of animals whose meat is haram and whose blood does not gush forth.

The Rules of the Corpse

Issue 22: Any animal that dies on its own, or that has been slaughtered in a way not prescribed by Islam is called a corpse.1

Issue 23: The corpse of an animal, whose blood does not gush out, like fish, is Tahir.

Issue 24: As. for the corpse of m animal whose blood gushes out; the parts that contain no life like the hair, and horns, arc tahir; and the parts that contain life, like the flesh and skin, are najis.

Issue 25: All parts of the body of the dog and pig - whether living or dead are najis.

Issue 26: The complete body of a person who has died, no matter how recently he died, and his body has not yet gone cold (except the parts which no life, like the nails, hair, teeth, etc ) is najis.

Issue 27: Once the dead body has been given a ghusl, the complete body is tahir.

Issue 28: It is not necessary to perform a ghusl, and shroud the body in a kafan for someone who fights in the way of Allah to protect Islam and is killed on the war front.

The Rules of Blood

Issue 29: The blood of people and every animal, whose blood gushes out, like the chicken and goat, is najis.

Issue 30: The blood of animals, whose blood does not gush out like the fish and mosquito, is tahir.

Issue 31: It is Ihtiyat Mustahab to avoid eggs that have even a small drop of blood in them.

Issue 32: It is not necessary to avoid the spit that is mixed with the blood that comes out from around the teeth (gums) once it is mixed with the saliva of the mouth.

How does something become Najis?

Issue 33: If something tahir comes into contact with something najis, and one of these two things is wetter than the other and the wetness of one reaches the other, the tahir thing becomes najis.

Issue 34: If a person does not know if something tahir has become najis or not - it is tahir and research and investigation is not necessary, even if one is able to ascertain if the tahir thing has become najis.

Issue 35: Eating and drinking najis things is haram, and it is also haram to feed such things to other people.

Note

1. For a better understanding on the method of slaughtering according to Islamic Law, see Issue

Mutahhirat

Issue 36: Mutahhirat are those things which make najis things, tahir. Some of the mutahhirat, or purifiers, are the following (there are many others which have not been included in this book):

• Water.

• Ground.

• Sun.

• Islam.

• Removal of the Najasat (by the conditions which will be explained.)

The Rules of Water

Water has many different divisions, and knowing them will help us better understand the rules related to them.

Issue 37: Water is either Mixed or Pure.

Mixed Water: That water that has been taken from something, for example apple juice, or watermelon water, or water that has been mixed with something in such a way that it can no longer be called water, like juice.

Pure Water: That water which is not mixed.

Issue 38: Mixed Water.

With mixed water, it is possible to make something that is dirty, clean, but it can never make something that is najis, tahir.

(And because of this, it is not counted as a Mutahhirat)

If mixed water comes into contact with a najasat, it will become najis - however small an amount the najasat is, and even if the smell, color or taste of the water has not changed.

Wudhu and ghusl done with this water, is void.

The Divisions of Pure Water

Issue 39: Water - either springs forth from the ground, falls from the sky, or neither gushes, nor falls.

Water that comes from the sky is called Rain Water.

Water that springs forth from the ground, if it flows like the water of a well or river, is called Running Water; and if it does not flow, is called Still Water.

Water that does not gush out from, the ground, and does not come from the sky, if it is in the amount that will be mentioned in the next rule, is called Kurr (large quantity of water) - and if it less than this specified amount, it is called Qaleel (small quantity of water).

Issue 40: An amount of water, that if put into a container whose length, width, and breadth are 3.5 hand spans each becomes filled, it will be a Kurr. And if the collection of this water is 36 hand spans, it will also be sufficient.

Qaleel Water

Issue 41: Qaleel Water (less than a Kurr) - as soon as it comes into contact with a najasat, will become najis, unless it is applied with force onto a najis thing, and in this event only that amount that comes into contact with the najasat will become najis. For example, if a container contains water, and this water is poured onto an object from above, only that amount of water that comes into contact with the najasat will be najis, and the water "above," meaning in the container, will be tahir.

Issue 42: If Kurr or Running Water is connected to an amount of Qaleel water that is najis, and becomes mixed, it will become tahir (for example, if a small container full of water is najis, and water from a tap that is connected to a kurr is made to flow into the container, and this water mixes with the water in the container, it becomes tahir), but if the smell, color or taste has changed due to the najasat, that amount of water that has taken on the small, color or taste of the najasat must be removed.

Kurr, Flowing and Well Water

Issue 43: All the divisions of Pure Water are tahir, as long as the smell, color or taste has not changed due to the najasat, (with the exception of Qaleel Water). If, because of coming into contact with a najasat, the smell, color or taste of the water takes on that of the najasat, that water will become najis. (Flowing Water, Well Water, and Kurr Water and even Rain Water all share this same ruling.)

Issue 44: The water in the pipes of the showers in those buildings that are connected to a supply of Kurr Water, fall into the category of Kurr Water.

Issue 45: Some of the specialties of Rain Water:

If rain falls on something najis once that does not contain an 'Ayn Najasat1 , it will make it tahir, unless the body or clothing has become najis by urine, in which case, according to Ihtiyat Wajib, it must be washed twice by rain water.

If it falls on a najis rug or najis clothing, it is not necessary to squeeze the water out; it will simply be considered tahir.

If it falls on najis ground, the ground will be made tahir.

Any time rain water collects in a place, even if it is less than a Kurr, it will have the ruling of Kurr Water, and therefore if a najis item is washed in such water while it is raining, and as long as the smell, color or taste of the water does not change, the object will become tahir.

How to wash something Najis in Water

Issue 46: To make something tahir, which is najis, the najasat must first be removed, then, it must be washed in water in the way which will be explained in the following rules.

Issue 47: A najis utensil - once the najasat is removed, must be washed three times with Qaleel Water; and according to Ihtiyat Wajib, it must also be washed three times with Running Water or Kurr Water.

Issue 48: A najis utensil can also be washed in the following manner:

• Kurr Water: Dipping it in and taking it out of Kurr water three times.

• Qaleel Water: Fill the utensil with water, and empty it out and repeat this three times; or pour an amount of water in the dish/utensil three times, and after each pouring, shake the dish in such a way that the water reaches to all the najis parts, and empty it out (after every pouring, and shaking).

Issue 49: Rugs, clothing and items like these that soak up water (absorb water) and that can be squeezed or wrung out can be made tahir by using Qaleel Water (by following the method) that after each washing, the item must be squeezed so that the water that has soaked in is removed. This can also be done in any other method (that allows the water that has be soaked in to come out), but if Kurr Water or Flowing Water is used, it is not necessary to squeeze out the water.

The Ground

Issue 50: If while walking, the bottom of the feet or the bottom of the shoe becomes najis, by walking or dubbing it on the ground, it once again becomes tahir, with the conditions that the najasat is removed and the ground also must be:

• Tahir.

• Dry, according to Ihtiyat Wajib.

If an 'Ayn Najasat like blood and urine or a Muta-Najis thing like mud which has become najis, is found on the bottom of the foot or sole of the shoe, then by means of walking or by rubbing it on the ground it is removed. If the 'Ayn Najasat is removed before walking or before rubbing it on the ground, according to Ihtiyat Wajib, it will not become tahir. The ground must be of dirt, sand or gravel, rocks, a brick floor and things like this.

According to Ihtiyat Wajib, the bottom of the shoe or foot must have been made najis by means of contact with the ground.

Issue 51: If by walking or rubbing on the ground, the najasat on the bottom of the shoe or foot is removed, it will be tahir, but it is better that a minimum of 15 steps are walked.

The Sun

Issue 52: The sun (With the mentioned conditions) will make the ground, buildings, and walls tahir.

Issue 53: With the following conditions, the sun is a purifier:

The najis thing is wet, in such an amount that if it comes into contact with something else, it will make that thing wet too.

By the rays of the sun, the najis thing is dried; and if any wetness remains, it will not be tahir.

Things like the clouds or a curtain should not prevent the sun from shining (onto the najis item), unless it is thin such that it does not prevent the sun from shining (onto the najis item).

The sun itself dries the item; for example it is not dried by the help of the wind.

While the sun is shining, there is no 'Ayn Najasat on the item, so then if a najasat remains it must be removed, before having the sun shine on it.

The part outside and inside of the wall or the floor must all be dried in one time, so if the outside dries one day, and the inside part the next day, only the outside will be tahir.

Issue 54: If the ground or things like this become najis, but there is no wetness remaining, it is permissible to pour some water or something else on it to make it wet,then when the sun shines and it dries, it will become tahir.

Islam

Issue 55: The non-Muslim is najis, but if he recites the Shahadatain, he will become a Muslim. For example, he says:

أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ، و أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ

(I testify that there is no god except Allah, and I testify that Muhammad is His Messenger).

And by saying this, his complete body is made tahir.

Issue 56: It is not necessary that the Shahadatain be recited in Arabic; rather, the translation of it in any language is sufficient.

Removal of the 'Ayn Najasat

Issue 57: In two instances, the removal of the 'Ayn Najasat makes something tahir,and it is not necessary to wash it with water.

The body of an animal: For example, a beak of a chicken that is eating a najasat, once the najasat is removed from the beak, the beak is tahir.

The inside of the body: For example, if the inside of the mouth, nose and car come into contact with a najasat from an external source, they become najis, however with the removal of the najasat, those parts become tahir but an internal najasat, like blood that comes out from the gums of the teeth, does not make the internal of the body najis, and the same goes for something external that comes into contact with something najis inside the body - that external thing will not be najis.

So then, if the artificial teeth in the mouth come into contact with blood from the gums, it is not necessary to wash the mouth with water, but if the teeth come into contact with najis food, then the mouth must be washed with water (before eating).

Note

1. An 'Ayn Najasat is something that in itself if najis, like urine or blood, and a Muta-Najis is something that in itself is not not najis, but has been made najis.

Wudhoo

Before starting the Salat, one must perform wudhu, and prepare himself for this important act of worship. In some instances, one must also perform ghusl -meaning the complete body is washed; and any time one cannot perform wudhu or ghusl, one must perform mother action called tayammum. Each one of these will be explained with their specific rules in the following section.

How do we perform Wudhu?

Issue 58: To perform Wudhu, one must first start by washing the face, then wash the right arm, followed by the left arm. After this, the moisture that is in the right hand from the wishing, must be wiped on the head, meaning, the fingers of the right hand are wiped on the top of the head, then the right foot, and left foot are wiped (with this moisture).

An explanation of the actions in Wudhu

Issue 59: In wudhu, the person must first start by washing his face from the top of the forehead, meaning the point where the hair grows, until the bottom of the face (meaning the chin), and to ensure certainty that one has washed that which is wajib for him, he must wash a little bit extra of the surroundings of the face.

Issue 60: According to Ihtiyat Wajib, the face must be wished from the top to the bottom.

Issue 61: After washing the face, the right arm must be wished, followed by the left arm, from the elbow up to the finger tips - from top to bottom.

Issue 62: To be sure that one has washed the complete arm; one must also wash a little bit above the elbow.

Issue 63: If someone washes his hands up to the wrist before he washes his face, when he starts to perform the wudhu, he must wash from the elbow to the tips of the fingers, and if he washes up to the wrist his wudhu is void.

Wiping

Issue 64: The place for wiping is one quarter of the frontal part of the head above the forehead.

Issue 65: The wiping of the head must be done in such a way that if someone sees you performing it, he would say you are performing the wiping.

Issue 66: It is mustahab that the wiping be the width of three closed fingers, and the length of one finger.

Issue 67: It is not necessary that the wiping be done on the scalp, rather it is correct even if it is done on the hair, unless the hair on the head is so long that when it is combed, it falls on the face, or other puts of the head ^ in this event, the skin on the head or the roots of the bait must be wiped.

Issue 68: After wiping the head, with the moisture that is present on one's hand from performing the wudhu one must wipe the feet from anyone of the toes to the joint.

Issue 69: While performing the wiping on the head or feet, the hand itself most be drawn, and if the hand is kept stationary and the hand or feet are moved, the wudhu is void, but if the head or feet move slightly while the hand is being drawn for wiping, it is not a problem.

Issue 70: The moisture on the hand must be a sufficient amount so as to leave an effect on the head or feet.

Issue 71: The place of wiping (head or feet) must be dry, so if the place of wiping is wet, it must be dried (before being wiped); but if the wetness is very little such that it does not affect the moisture on the hand, it is no problem.

Issue 72: There must be no barrier between the hand and the head or the feet, like a scarf and hat or socks and shoes, no matter how thin theybe even if the water still manages to reach the skin.

Issue 73: The place of wiping must be tahir, so if there is a najasat present, and one is not able to remove it with water, one must perform tayammum.

Conditions for Wudhoo

Issue 74: If the following conditions are present, the wudhu will be correct and if they are not present, the wudhu will be void.

1. The water for wudhu must be tahir (not najis), and according to Ihtiyat Wajib, there must not be any uncleanliness like the urine of a halal animal or pus in it.

2. The water for wudhu must be Mubah (permissible for use) meaning it is not stolen property,

3. The water for wudhu must be Mutlaq (pure) - not mixed water.

4. The container holding the water must be Mubah.

5. The container holding the water must not be made of gold or silver, according to Ihtiyat Wajib.

6. The parts of the body that are to be wiped or washed at the time of wudhu must be tahir.

7. There must be no obstruction on the body that prevents the water from reaching the body.

8. The wudhu must be done with the niyyat of "nearness to Allah" and riot for showing off.

9. Succession (Tarteeb) in actions must he observed (as was explained earlier).

10. No unusual gap of time (Muwalat) in the actions (there should not be a big time gap between the actions of wudhu).

11. One must not acquire the help of other people.

12. There should be no constraint in using the water.

13. There must be enough time to perform wudhu and to perform the Salat

Summary of the conditions of Wudhu

Issue 75: The wudhu that is done with mixed water is void - whether you know the water is najis or mixed and even if you do not know, or if it was forgotten.

Issue 76: The water for wudhu must be Mubah; therefore in the following instances, the wudhu is void:

Performing wudhu with water whose owner is not happy with his water being used. (His displeasure is known).

That water which is not known if its owner is happy or not by its use.

Water that has been donated (Waqf) to specific people, which is used by other than those specified; for example, the pools of most Madaris (schools) which have been given as a donation to those of that specific Madrasah (school), and the rooms of wudhu in most Masajid that have been specifically donated for those people who read their Salat in that Masjid.

Issue 77: If the exact type of Waqf is not known, and that water is commonly used for wudhu, and one is not prevented from using it, it can be used for wudhu.

Issue 78: Performing wudhu from a large body of water (river, lake, etcÖ) even if the person does not know if its owner is content or not, is not a problem.

Issue 79: The parts to be washed or wiped in wudhu for example the face, arms, and feet must be tahir,

Issue 80: If there is something on the face orarms that prevents water from reaching there, it must be removed to perform the wudhu.

Issue 81: The ink of a pen, the spot of paint, and oil/grease, and cream, in the event that its effects are not remaining (on the skin) and it is not m obstacle or barrier for performing wudhu (is not a problem), but if it is a covering on the skin that prevents water from reaching the skin, it must be removed.

Issue 82: If something is stuck on one of the areas of wudhu, but it is not known if it will prevent water from reaching that area or not, it must be removed or the water must be made to flow underneath it.

Issue 83: The actions of wudhu must be done in the following sequence (Tarteeb): The face, then the right arm must be washed, then the left arm must be washed, and then the head and feet must be wiped.

Issue 84: Muwalat - meaning one after the other, with no gap between the actions.

Issue 85: If between the actions of wudhu, a period of time passes so that when one decides to wash or wipe a particular place, one notices that the moisture of all the places that had previously been washed or wiped has become dry, the wudhu is void; and the same rule applies if between the actions of wudhu, such as a gap is left that in the view of the people, it would be said wudhu has not been performed.

Issue 86: Someone who is able to perform the actions of wudhu is not allowed to seek assistance from others. Therefore, if the person who needs to perform wudhu has someone helping him in performing the washing of the face and arms and/or the wipings, or helps with making the water reach to all the necessary parts that must be purified in wudhu, his wudhu is void.

Issue 87: Someone who is not able to perform wudhu on his own must perform wudhu with the help of someone else, and if it is not possible for the person who needs, to perform wudhu to in any way help in his own wudhu then according to Ihtiyat Wajib, both must make the niyyat of performing wudhu.

Issue 88: Someone who knows he will get sick or feels scared that he will become ill if he performs wudhu, must perform tayammum and if he performs wudhu, it will be void. If he does not know that the water is harmful for him, and he performs wudhu, and later on finds out that the water was harmful for him, his wudhu is void.

Issue 89: Wudhu must be performed with the intention of "nearness to Allah," meaning for the wish or desire of Allah (SWT) one is performing wudhu, and it is not necessary that the niyyat be "spoken" or even "mentioned" in the heart, rather even if one knows that he is performing wudhu to obey the commandment of Allah this too is sufficient. Such that if he was asked, "What are you doing?", his response would be: "I am performing wudhu for the wish or desire of Allah."

Issue 90: If the time of Salat is so short that if a person wishes to perform wudhu, the complete Salat or a part of it will be performed after its time, he must perform tayammum; but if the performing of wudhu and tayammum takes the same amount of time, he must perform wudhu.

Wudhu Jabirah

Medicine or things like this that have been applied to an injury, or things that are wrapped around an injury and things of this type, are referred to as Jabirah.

Issue 91: If someone who has in injury or a wound on one of the parts of wudhu, but he is still able to perform wudhu in the regular manner, then he must perform it as such.

For example if the injury is open, and pouring water on it is not harmful; or if the injury is covered (like with a cast or bandage), but it is possible to open that covering and the pouring of water on the wound is not harmful, then wudhu must be performed in the usual manner.

Issue 92: In the event that the injury is on the face or arms and the injury is open and it is harmful to pour water on it, one must wash around the injury, and if the rubbing of a moist hand over top of the injury wig nor be harmful, then it is better that the moist hand be rubbed over those parts, and then a dean cloth should be placed over the injury and the wet hand should also be rubbed over the cloth.

Issue 93: While performing wudhu jabirah, the places that must be washed and rubbed must be washed or rubbed according to standard procedure and in places where it is not possible, a wet hand must be rubbed over the jabirah.

Issue 94: If the injury is on the front of the head or on the top of the feet (the places of wiping) and the top of these places is open (the wound is open), and one cannot perform the rubbing, one must perform tayammum.

Issue 95: If there are multiple injuries on the face or arms, the areas between the injuries must be washed, and if there are multiple bandages on the top of the feet, the wiping must be performed between these bandages, and where ever there is no bandage, wiping must be performed in the way as was previously mentioned for wudhu jabirah.

Issue 96: Someone who has a bandage on the palm of the hand or on the fingers, and at the time of wudhu the wet hand is rubbed over it then he can perform the wiping of the head or feet with that same moisture.

Issue 97: If the bandage covers the complete face or one of the arms, the rules of jabirah apply and performing wudhu jabirah is sufficient.

Issue 98: If the bandage covers the complete foot but a small amount around the toes and a little arm above the foot is open, one must wipe those parts which are open and also wipe on top of the jabirah.

Issue 99: If the jabirah is larger than usual around the injury, and it is not possible to take it off one must perform tayammum, unless the jabirah is on the forehead or on the back or palm of the hand, in which case it is necessary to perform wudhu jabirah and also perform tayammum.

Issue 100: If something is stuck on the place of wudhu or ghusl, and it is not possible to remove it or it is so painful to take it off that one will not be able to withstand the pain, one must perform tayammum, unless there is something on the areas of tayammum, in which case one must perform wudhu jabirah and also tayammum.

Issue 101: Ghusl jabirah is performed like wudhu jabirah, and according to Ihtiyat Wajib, must be performed by way of tartibi (sequential), and not irtimasi (all at one time).

Things for which Wudhu must be performed

Issue 102: A person must perform wudhu for Salat (except Salat al Mayyit), and Tawaf of the Ka'bah and for touching any part of the body to the Qur'an or the names of Allah.

Issue 103: If someone performs Salat or a wajib, Tawaf of the House of Allah without wudhu, it is void.

Issue 104: It is not permissible for someone to touch the following things without wudhu (with my part of the body):

The script of the Holy Qur'an, but touching its translation is not a problem.

The name of Allah in any language, for example ((الله )) or ((خدا )) or ((God)) according to Ihtiyat Wajib.

Issue 105: It is mustahab to perform wudhu for the following acts:

• Salat al-Mayyit.

• Entering a Masjid or haram of the A'immah ('a).

• Reciting the Qur'an.

• Carrying the Qur'an.

• Touching any part of the body to the cover or the margins of the Qur'an.

• Performing Ziyarat of the deceased.

How does Wudhu become void?

Issue 106: If a person commits any of the following acts, his wudhu is void:

• Urinating, defecating or passing gas.

• Going to sleep; in such a way that you cannot hear or see anything.

• Anything that makes onelose his senses; like going insane becoming drunk, or becoming unconscious.

• Istihada - for women1

• Entering into the state of Janabat.

Note

1. This rule applies only to women, and for a complete explanation, pleaserefer to Rule #135.

Ghusl

Sometimes for Salat and other acts that require wudhu, ghusl too, becomes wajib.

The method of performing Ghusl

Issue 107: To perform ghusl, the complete body, including the head and the neck must be washed. Sometimes A ghusl becomes wajib, for example in the case of janabat; and sometimes a ghusl is mustahab, like the ghusl on Friday (Jumu'ah). However, there is no difference in the way the ghusl isperformed, only the niyyat will vary.

Issue 108: Ghusl can be performed in two ways: either tartibi or irtimasi.

In ghusl tartibi, according to Ihtiyat Wajib one must start by washing the head and neck, and then the rest of the body should be washed - and it is better if the right half of the body is washed first, followed by the left half of the body.

In ghusl irtimasi one is allowed to place the complete body under water at one time, or in stages. Therefore, for ghusl irtimasi, the amount of water must be so much so that the person is able to submerge his complete body under the water.

Conditions necessary for a correct Ghusl

Issue 109: All the conditions that were necessary for a correct wudhu1 are necessary to have a correct ghusl, except for muwalat (without a gap) - and also it is not necessary that the body be washed from top to bottom.

Issue 110: If many ghusls become wajib on a baron, he is able to perform all of them in one ghusl, simply by specifying a niyyat for each one

Issue 111: One who has performed ghusl janabat must not perform wudhu for Salat; and with other ghusls, one is also able to offer Salat (without performing a separate wudhu) even if mustahab ghusls are performed. However, if one performs ghusl for "medium" istihadha2 , one cannot read the Salat directly due to the fact that a wudhu must also be performed.

Issue 112: In ghusl irtimasi or tartibi, it is not necessary that the complete body be tahir therefore, if by going into water or pouring water on the body with the intention of doing a ghusl, the body becomes tahir, the ghusl is correct.

Issue 113: Ghusl jabirah is performed just as wudhu jabirah3

Wajib Ghusls

Issue 114: There are seven wajib ghusls:

1. Janabat.

2. Mayyit.

3. Mass Mayyit.

4. Haidh.

5. Istihadha.

6. Nifas.

7. The ghusl made wajib by a nadhr (promise).

Ghusl Janaba

Issue 115: If semen4 comes out of a person, either in steep or due to sexual intercourse, however small an amount, he become junub, and must perform ghusl janabat for Salat and other acts which require taharat.

Issue 116: If someone feels the movement of semen within one's own body, but it does not come out, one will not be considered as junub

Issue 117: if someone knows that semen has come out of the body or one knows that the liquid which has come out is semen, one will be considered as junub, and therefore must perform ghusl.

Issue 118: If a person has a liquid come out of his body but does not know if it is urine, semen or that it is neither of these, then in the event that the liquid that was discharged came out with passion, and after it came out, his body became relaxed, then that wetness will be considered as semen; but for the person who is sick, even the one sign, meaning the wetness coming out in a state of passion, is enough.

Issue 119: It is mustahab that a person urinates after semen has comeout, and if one does not urinate and after the ghusl a liquid coma out and one does not know if it is semen or something else, it will be considered as being semen.

Actions Haram for a Junub

Issue 120: From the time a person becomes junub until he performs the ghusl, or if he is not able to perform ghusl and instead performs tayammum, the following acts are haram for him:

• Touching the Qur'an with my part of the body, and the names of Allah, and it is better that he does not even touch the names of the Prophets and theA'immah( AS).

• Going into Masjid al-Haram and Masjidan- Nabi (s) - even if one just goes in from one door and exits through another door.

• Staying in a masjid, and according to Ihtiyat Wajib, staying in the haram of the A'immah ('a), but if one only intends to enter from one door and exit through another door, or just goes to take something, it is not a problem.

• Going into a Masjid to return something there or totake ,something out of there, according to Ihtiyat Wajib.

• Reciting one of the Surahs from the Qur'an that contain a wajib sajdah even if it is only one letter of these Surahs. (The ayats of sajdah are the following):

1. Surah Sajdah 32:15

2. Surah Fussilat 41.37

3. Surah Najm 53:62

4. Surah 'Alaq 96:19

Issue 121: If a person has a specific room for Salat (like those found in most organizations and clubs), it does not have the ruling of a Masjid.

Issue 122: There is no harm in staying in the harams of the descendents of the A'immah ('a) in a state of janabat, but staying in the masajid that are usually built adjacent to the harams, is haram.

Ghusl Mayyit

Issue 123: Anytime a Muslim passes away, his body must be given a ghusl and kafan and Salat must be prayed over the body, and then he must be buried.5

Ghusl Masse Mayyit

Issue 124: If any part of the body of someone touches my part of the body of a dead person whose body has gone cold and has not been given a ghusl, he must perform ghusl for touching the dead body - this is known as Ghusl Mass Mayyit.

The Ghusls related to Girls and Women

Issue 125: Three ghusls, from all of the wajib ghusls, meaning the ghusl of haidh, istihadha and nifas are only wajib on girls and women. The reason for these ghusls is in relation to the blood that is discharged from the womb of the woman. Each of these, three ghusls has their own specific rulings.

Ghusl of Haidh (Menstruation)

Issue 126: When the discharge of blood of the menstrual period stops, the woman must perform ghusl in order to make Salat and other actions for which taharat is necessary.

Issue 127: The blood of menstruation does not occur before the age of 9 years, and if a girl sees blood before this, it does not have the ruling of haidh.

Issue 128: The duration of haidh cannot be less than three days, so then if the blood that is discharged stops before three days, it will not be considered as haidh.

Issue 129: The duration of haidh cannot continue for more than ten days, therefore if a woman sees blood for more than ten days, the period after ten days will not have the same ruling as haidh.

Issue 130: The blood of haidh is usually thick, warm, and dark in color, and is discharged with pressure and a bit of burning.

Issue 131: During the period of haidh, certain actions are haram for a woman:

• Salat and Tawaf of the Ka'bah.

• All the actions that are haram for a junub, such as staying in a Masjid.6

Issue 132: During the period of menstruation, performing Salat and fasting are not wajib As. for the Salat that were missed, they do not have to be made up, however the fasts which were not kept must be made up.

Issue 133: The ghusl of haidh is no different than the ghusl of janabat, except for the niyyat.

Ghusl of Istihada

Issue 134: One of the other types of blood that is discharged by girls and women for a certain amount of time from thewomb, is called Istihada.

Issue 135: The blood of Istihada is usually yellow in color, and cold, and comes out without force or burning, and is not thick; but it is possible that sometimes it may possess a dark color, warm, is thick, and comes out with force.

Issue 136: The blood of Istihada is of two types, either little or a lot, of which these two are broken up into three categories. If it is very little in quantity, ghusl is not needed, but it does make the wudhu void; and if it is not a little quantity, ghusl becomes wajib. For a better understanding of the rules of each of these categories, women can refer to Rule 399 in the Tawdihul Masa'il.

Ghusl of Nifas

Issue 137: Ghusl of nifas is related to child birth and does not occur in any other instances. This ghusl must be performed after the blood that comes out following delivery is seen.7

Notes

1. The conditions for wudhu were mentioned in Rule 70.

2. Ghusl Istihadha is a ghusl related to women only.

3. 'The rules r elated to wudhu jabirah were mentioned in Rule 54.

4. Semen: It is a liquid that comes out of the reproductive gland due to sexual intercourse or due to having a wet-dream. (It comes out from the area that urine coma out of).

5. For a better understanding of the rules related to a dead Muslim, one can refer to Ride 546 in Tawdihul Masa'il.

6. There are also certain other actions that areharam, that if one would like to be better acquainted with, one can refer to the Tawdihul Masa'il under Rule 456. Also, those actions which are hararn for a junub were mentioned in Rule 120.

7. The explanation of this rule is given in the Tawdihul Masa'il in Ride 514.

Tayammum

Issue 138: In the following instances, instead of wudhu and ghusl, tayammum must be performed:

• There is no water available or there is no way to get any water.

• The use of water has some danger; for example, if water is used one will become ill or an illness will become aggravated, or it will be very difficult to be cured (from the illness).

• If one gets water to perform wudhu or ghusl, ones self, spouse, or children, or a friend or someone who is dependant on him will the of thirst or will become sick or will remain so thirsty that they will not be able to handle it (this also includes animals that are under one's care).

• His body or clothes me najis, and there is only enough water left to make them tahir and no more, and he also has no more clothes.

• The amount of time is extremely short, such that if one performs wudhu or ghusl, the complete Salat or a part of it will be read after its time.

The Rules of Tayammum

Issue 139: There are five things Wajib in tayammum:

1. Niyyat.

2. Hitting or placing the palms of the hands on something that tayammum is permitted on.

3. Wiping or stroking both hands over the complete forehead from where the hair starts to grow and over the eyebrows, and above the nose.

4. Wiping or stroking the left palm over the back of the right hand.

5. Wiping or stroking the right palm over the back of the left hand. (The fingers are also included in the palm).

Issue 140: According to Ihtiyat Wajib, the palms of both hands must be struck on the ground (or on that which tayammum is performed on) at the same time.

Issue 141: According to Ihtiyat Wajib, the palms of the hands must be wiped or stroked in both directions of the forehead (to cover the complete forehead).

Issue 142: In order to be certain that the complete backside of the hand has been wiped, one must start a little bit higher than the wrist in the wiping, but wiping between the fingers is not necessary.

Issue 143: In order to perform tayammum, one must remove any rings from the fingers and anything else that may be on the forehead or hands that will be an obstacle in the tayammum.

Issue 144: All the actions of tayammum must be done with the intention of performing tayammum, and for obeying the commandments of Allah (SWT), and it is not necessary that it be specified that tayammum is being perfumed in place of ghusl or wudhu, unless two tayammums are being performed at one time.

Things that Tayammum is permitted on

Issue 145: Tayammum is permitted on the following: earth (dirt), sand, a lump of clay or a stone, if they are tahir.

The Rules of Tayammum

Issue 146: There is no difference between the person performing tayammum in place of wudhu and the person performing tayammum in place of ghusl,

Issue 147: If a person performs tayammum in place of wudhu and if one of the things that cause wudhu to become void occurs after he has done tayammum, his tayammum will become void.

Issue 148: If a person performs tayammum instead of ghusl, and if one of the things that causes the ghusl to become void occurs after his tayammum, his tayammum will be void. For example, if in place of ghusl janabat, one performs tayammum, and if he once again becomes junub, his tayammum will become void.

Issue 149: Tayammum is only correct in the event that a person is not able to perform wudhu or ghusl. So if one performs tayammum with no reason it will not be correct, and if one has a reason, and later, that barrier (reason) is removed; for example one did not have water, then later he found some water, his tayammum will become void.

Issue 150: If one performs tayammum in place of ghusl janabat, it is not necessary to perform wudhu for Salat; but if in place of another ghusl he performs tayammum, according to Ihtiyat Mustahab, he should perform wudhu for the Salat and if he is not able to perform wudhu, he should perform another tayammum in place of wudhu.