By Abu Fatwa Albani Syam
(Samsudin)
Tayammum is purification for prayer as a substitute for wudu or ghusl janabah with specific conditions and a particular method.The legislation of Tayammum is stated in the Qur'an Surah al-Maidah verse 6, as follows:
وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ
Meaning: "And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and your hands with it." QS: al-Maidah: 6.
From the content of this verse it can be mapped into two parts:
1. The verse explains the conditions of Tayammum
2. The verse explains the kaifiyat or procedure of Tayammum
As for its conditions, they are:
a. For the sick person.
Of course, the sickness here is a sickness where being exposed to water can increase the illness, or can hinder the healing process, or he is not strong enough if exposed to water.
b. For those who are on safar (traveling).
For the traveler, whether he finds water or not, he is allowed to do Tayammum, however, it is more afdhal (virtuous) to perform wudu. Because the Prophet Muhammad shallallahu alaihi wa sallam always performed wudu even in a safar condition as long as there was water.
c. For a person after relieving himself, or husband and wife after intercourse then not finding water.
Not finding water when wanting to perform wudu or ghusl janabah, then this makes there is no choice but to perform tayammum.
d. Tayammum must be with pure dust that does not harm the skin.
As for the Kaifiyat or its procedure:
a. Striking hands to the wall or other.
b. Blowing both palms.
c. Wiping both hands over the face.
d. Wiping the kaff (both palms) up to the wrists.
As for the dalil for all the movements of tayammum above, it is based on the guidance from the Prophet shallallahu alaihi wasallam directly to the companions, among them to Ammar, as follows:
عَنْ عَمَّارٍ : فَقَالَ النَّبِىُّ -صلى الله عليه وسلم- « إِنَّمَا كَانَ يَكْفِيْكَ أَنْ تَضْرِبَ بِيَدَيْكَ الأَرْضَ ثُمَّ تَنْفُخُ ثُمَّ تَمْسَحُ بِهِمَا وَجْهَكَ وَكَفَّيْكَ.
From Ammar: So the Prophet shallallahu alaihi wasallam said: "It would have been sufficient for you to strike the earth with your two hands, then blow, then wipe with them your face and your two palms." HR. Muslim: 846. Abu Daud: 322. Nasai: 312.
How many wipes in Tayammum?
Tayammum is with one wipe in all its movements, as in the saying of the Prophet shallallahu alaihi wasallam in the following narration:
عَنْ عَمَّارٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ ، قَالَ : فِي التَّيَمُّمِ : ضَرْبَةٌ لِلْوَجْهِ وَلِلْكَفَّيْنِ.
From Ammar from the Prophet SAW. that he said: in tayammum: one strike for the face and for the two palms. HR. Tirmidzi: 144. Ahmad: 18345. Ibn Khuzaimah: 266. Al-Bazzar, Musnad al-Bazzar: 1389.
There are a number of dha'if (weak) narrations related to the method of tayammum that cannot be practiced due to their weakness, among them:
1. Wiping the face and hands up to the elbows with one strike each to the earth.
عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ التَّيَمُّمُ ضَرْبَتَانِ ضَرْبَةٌ لِلْوَجْهِ وَضَرْبَةٌ لِلْيَدَيْنِ إِلَى الْمِرْفَقَيْنِ
From Ibn Umar from the Prophet SAW. he said: Tayammum is two strikes: one strike for the face and one strike for the hands up to the two elbows. HR. Ad-Daaraquthni: 685. Hakim: 634, 636. Baihaqi, Sunan al-Kubra: 1035. Thabrani, Mu'jam al-Kabir: 13185.
This hadith explains that wiping the hands in tayammum its limit is up to the elbows, however the hadith is weak because in its sanad there are two narrators named Ali bin Zhabyan and Sulaiman bin Zararah.
a. An-Nasai said: Ali bin Zhabyan is Matrukul hadith (his hadith is abandoned).
b. Yahya bin Ma'in and most of the scholars said: he (Ali bin Zhabyan) is a filthy liar.
c. Abu Zur'ah said: he (Sulaiman) is abandoned (matruk).[1][2]
أَخْبَرَنَا حَمْزَةُ بْنُ الْعَبَّاسِ الْعَقَبِيُّ، بِبَغْدَادَ، ثنا مُحَمَّدُ بْنُ عِيسَى الْمَدَايِنِيُّ، ثنا شَبَابَةُ بْنُ سَوَّارٍ، وَحَدَّثَنَا مُحَمَّدُ بْنُ صَالِحِ بْنِ هَانِئٍ، ثنا إِبْرَاهِيمُ بْنُ إِسْحَاقَ، ثنا هَارُونُ بْنُ عَبْدِ اللَّهِ، ثنا شَبَابَةُ، عَنْ سُلَيْمَانَ بْنِ أَبِي دَاوُدَ الْحَرَّانِيِّ، عَنْ سَالِمٍ، وَنَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ فِي التَّيَمُّمِ: " ضَرْبَتَانِ: ضَرْبَةٌ لِلْوَجْهِ، وَضَرْبَةٌ لِلْيَدَيْنِ إِلَى الْمِرْفَقَيْنِ
Has informed us Hamzah bin Al-'Abbas Al-'Aqabi in Baghdad, has told us Muhammad bin Isa Al-Madayini, has told us Syababah bin Sawwar. And has told us Muhammad bin Shalih bin Hani, has told us Ibrahim bin Ishaq, has told us Harun bin Abdillah, has told us Syababah, from Sulaiman bin Abi Daud Al-Harrani, from Salim and Nafi', from Ibn Umar, from the Prophet shallallahu alaihi wa sallam that he said regarding tayammum: Two strikes: one strike for the face, and one strike for the two hands up to the two elbows. HR. Hakim: 636.
This hadith is Dha'if. Because in its sanad there is a narrator named Sulaiman bin Abi Daud Al-Harrani.
- Al-Bukhari said: munkarul hadith.
- Ibn Hibban said: cannot be used as hujjah.
- Ahmad said: he is nothing.
- Ad-Daraquthni said: he is not a strong narrator.[3][4]
وَحَدَّثَنَا عَلِيُّ بْنُ حَمْشَاذٍ، وَأَبُو بَكْرِ بْنُ بَالَوَيْهِ، قَالَا: ثنا إِبْرَاهِيمُ بْنُ إِسْحَاقَ، ثنا عُثْمَانُ بْنُ مُحَمَّدٍ الْأَنْمَاطِيُّ، ثنا حَرَمِيُّ بْنُ عُمَارَةَ، عَنْ عَزْرَةَ بْنِ ثَابِتٍ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: " التَّيَمُّمُ ضَرْبَتَانِ: ضَرْبَةٌ لِلْوَجْهِ، وَضَرْبَةٌ لِلْيَدَيْنِ إِلَى الْمِرْفَقَيْنِ
"Has told us Ali bin Hamsyadz, and Abu Bakr Balawaih, they said: has told us Ibrahim bin Ishaq, has told us Uthman bin Muhammad Al-Anmathi, has told us Harami bin Umarah, from 'Azrah bin Tsabit, from Abu Az-Zubair, from Jabir, from the Prophet shallallahu alaihi wa sallam said: Two strikes: one strike for the face, and one strike for the two hands up to the two elbows. HR. Hakim: 638.
This hadith is also problematic. In its sanad there is a narrator named Uthman bin Muhammad, he is a narrator who is discussed (disputed) according to Ibn Al-Jauzi.[5]
حَدَّثَنَا أَبُو سَعِيدٍ مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ إِبْرَاهِيمَ الْمَرْوَزِيُّ ، حَدَّثَنَا مُحَمَّدُ بْنُ خَلَفِ بْنِ عَبْدِ الْعَزِيزِ بْنِ عُثْمَانَ بْنِ جَبَلَةَ ، حَدَّثَنَا أَبُو حَاتِمٍ أَحْمَدُ بْنُ حَمْدَوَيْهِ بْنِ جَمِيلِ بْنِ مِهْرَانَ الْمَرْوَزِيُّ ، حَدَّثَنَا أَبُو مُعَاذٍ ، حَدَّثَنَا أَبُو عِصْمَةَ عَنْ مُوسَى بْنِ عُقْبَةَ عَنِ الأَعْرَجِ عَنْ أَبِي جُهَيْمٍ قَالَ أَقْبَلَ رَسُولُ اللهِ صلى الله عليه وسلم مِنْ بِئْرِ جَمَلٍ إِمَّا مِنْ غَائِطٍ وَإِمَّا مِنْ بَوْلٍ فَسَلَّمْتُ عَلَيْهِ فَلَمْ يَرُدَّ عَلَيَّ السَلاَمَ وَضَرَبَ الْحَائِطَ بِيَدِهِ ضَرْبَةً فَمَسَحَ بِهَا وَجْهَهُ ، ثُمَّ ضَرَبَ أُخْرَى فَمَسَحَ بِهَا ذِرَاعَيْهِ إِلَى الْمِرْفَقَيْنِ ، ثُمَّ رَدَّ عَلَيَّ السَلاَمَ.
Has told us Abu Sa'id Muhammad bin Abdullah bin Ibrahim Al-Marwazi, has told us Muhammad bin Khalaf bin Abdul 'Aziz bin Uthman bin Jabalah, has told us Abu Hatim Ahmad bin Hamdawaih bin Jamil bin Mihran Al-Marwazi, has told us Abu Mu'adz, has told us Abu Ishmah, from Musa bin Uqbah, from Al-A'raj, from Abu Juhaim he said: Rasulullah shallallahu alaihi wasallam arrived from the well of Jamal, either from defecation or urination, then I conveyed salam to him and he did not answer my salam, then he struck the wall with his hand one strike, then he wiped his face with it, then he struck again the wall then wiped his two forearms up to his two elbows, then he answered my salam. HR. Ad-Daraquthni: 664.
This hadith is dha'if. In its sanad there is a narrator named Abu 'Ishmah, his real name is Nuh bin Abi Maryam. And Abu Mu'adz.Abu Zur'ah said: his hadith is dha'if.Ibn Hibban said: he likes to reverse the sanad, he narrates from tsiqat narrators not from strong hadiths. It is not allowed to use him as hujjah.Ibn Al-Mubarak said: he fabricated hadith.[6][7]
As for Abu Mu'adz, he is a vague narrator and it is not known who his real name is.There is a matan similar to this hadith from the sanad path of companion Al-Asla', but it remains equally dha'if because in its sanad there is a narrator named Ar-Rabi' bin Badar bin Amer bin Jarad At-Taimi. An-Nasai and Ad-Daraquthni said: he is matrukul hadith (his hadiths are abandoned).[8]
References:
[1] Adh-Dhu'afa wa Al-Matrukin: 180.
[2] Majma'u Az-Zawaid wa Manba'u Al-Fawaid: I: 591.
[3] Lisan Al-Mizan: III: 107.
[4] Man Takallama Fiihi Ad-Daraquthni: 59.
[5] At-Tahqiq Fii Masail Al-Khilaf: I: 327.
[6] Tahdzib Al-Kamal Fii Asma Ar-Rijal: XIX: 177, 178.
[7] Taqrib At-Tahdzib: II: 628.
[8] At-Tahqiq Fii Masail Al-Khilaf: I: 327.
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