666. If a person who has certainty that the time for prayer is constrained, does not go searching for water, and offers his prayer with tayammum, only to realize after his prayer and before the end of the allocated time that he did in fact have time to go searching for water, he should repeat his prayer. If he realizes after the time allocated for that prayer, he does not have to offer its qaÃÁ.
667. If a person has wuÃÙ after the time of prayer sets in, and he knows or attains a proof authorized by the sharia—such as attaining satisfaction or other proofs—that should he break his wuÃÙ, he will not be able to procure water for wuÃÙ, or may not be able to perform wuÃÙ, he should refrain from doing so as long as he is able to maintain his wuÃÙ and it does not cause him hardship or harm. However, he is permitted to have intercourse with his wife, even if he knows that he will not be able to perform ghusl after it.
668. If a person is in the state of wuÃÙ prior to the time of prayer, and knows or has a proof authorized by the sharia, that should he break his wuÃÙ, he will not be able to procure water, or may not be able to perform wuÃÙ, the recommended precaution is that he should not break his wuÃÙ if he is able to maintain it without incurring harm or hardship.
669. If a person has just enough water for performing wuÃÙ or ghusl, and knows or has a proof authorized by the sharia that should he spill the water, he will not be able to procure more water, it is not permissible for him to spill that water if the time for prayer has set in. If it has not, he should not spill it based on recommended precaution.
670. If a person knows or has a proof authorized by the sharia that he is unable to find water, he is not permitted to break his wuÃÙ after the time of prayer has set in without the fear of harm or hardship, nor is he allowed to spill the water in his possession. However, the prayer that he offers with tayammum is in order, although the recommended precaution is that he offers its qaÃÁ as well.
671. If a person cannot procure water due to his own incapacity, or fear of thieves, animals or similar beings, or does not have the equipment for drawing water from a well, he should perform tayammum. The same will apply if procuring the water or using it entails such a degree of hardship that it is not bearable by a person.
672. If a person needs to buy or rent the equipment for drawing water from a well, such as a bucket and a rope, he should procure the equipment even if it be at an exorbitant price. The same will apply if water is sold at an exorbitant price. However, if procuring them requires so much money that should he pay for it, it would entail hardship and difficulty for him, he does not have to do so.
673. If a person is forced to take a loan to procure water, he should do so. However, a person who is certain or attains satisfaction that he will not be able to pay off his loan, is not permitted to take a loan.
674. If digging a well does not entail hardship, one should dig a well to procure water.
675. If someone grants an amount of water to a person without counting it as a favor to him (and reminding him of it), he should accept it.
676. If a person fears that using water may endanger his life, or fears that he may develop a sickness or a defect, or that his sickness may be prolonged, become severe, or become difficult to cure, he should perform tayammum instead. However, if hot water does not cause harm to him, he should perform his wuÃÙ or ghusl with hot water.
677. It is not necessary that he be certain that water is harmful for him; rather, if he even fears that it may be harmful for him, and his fear is considered to be reasonable by the people, he should perform tayammum instead.
678. If a person is afflicted with an eye disease, and water is harmful for his eyes, he should perform tayammum instead.
679. If a person performs tayammum being certain of the harm (of using water), or fearing its harm, but realizes prior to offering prayer that it is not harmful for him, his tayammum will be void. If he realizes this after offering his prayer, and the allocated time for the prayer has not yet elapsed, he should offer his prayer with wuÃÙ or ghusl. However, if the allocated time has elapsed, then its qaÃÁ is not obligatory.
680. If a person performs wuÃÙ or ghusl, being certain or satisfied that water is not harmful for him, and he later realizes that it was harmful for him, his wuÃÙ or ghusl will be void if the harm is to an extent that inflicting such harm on oneself is forbidden.
681. Whenever a person fears that should he use water for wuÃÙ or ghusl, he will be afflicted with one of the problems listed below, he should perform tayammum instead:
1. He may immediately or eventually suffer from a thirst that would result in his own death or illness, or bearing the thirst may entail hardship for him.
2. The people whom he is obligated to protect may die or become ill due to thirst.
3. If he fears for the people or animals whose loss, illness or restlessness may cause him hardship, or if the loss of the animal would inflict a significant loss—in accordance to his status—on him.
682. If a person, in addition to having ÔÁhir water for performing wuÃÙ or ghusl, also possesses najis water which is sufficient for drinking for himself and those associated to him, and they know it to be najis, and abhor drinking najis water, he should set the ÔÁhir water aside for drinking, and offer his prayer with tayammum. However, if the water is meant for a child or an animal, he should give the najis water to them, and perform wuÃÙ or ghusl with the ÔÁhir water.
683. If a person’s clothes or body are najis, and he possesses an amount of water which if he were to use to perform wuÃÙ or ghusl, there would not be any water left for making his clothes or body ÔÁhir, he should wash his clothes or body and offer his prayer with tayammum. However, if there is nothing on which he can perform tayammum, he should use the water for wuÃÙ or ghusl, and offer his prayer with najis clothes or a najis body.
684. If a person does not possess any water besides water which is forbidden for him to use, or a vessel besides one that is forbidden for him to use—like an amount of water or a vessel that is usurped—he should perform tayammum instead of wuÃÙ or ghusl.
685. Whenever the time left for offering prayer is so constrained that should one perform wuÃÙ or ghusl, he would have to offer his entire prayer or a part of it outside the allocated time, he should perform tayammum instead, unless the time it takes to perform ghusl or wuÃÙ is the same as the time it takes to perform tayammum, in which case he should perform wuÃÙ or ghusl.
686. If a person delays offering his prayer to such a time that he does not have enough time to perform wuÃÙ or ghusl, he will have committed a sin. However, the prayer that he offers with tayammum is in order. The recommended precaution is that he should also offer its qaÃÁ with wuÃÙ or ghusl.
687. If a person doubts that were he to perform wuÃÙ or ghusl, he may not have enough time to offer his prayer, such a person should perform tayammum.
688. If a person performs tayammum due to time constraints, and after offering his prayer is able to perform wuÃÙ, but fails to do so until water is no longer available to him, should his duty be to perform tayammum, he should perform tayammum once again for the subsequent prayer.
689. If a person who possesses water offers his prayer with tayammum due to time constraints, and in the midst of his prayer loses the water, recommended precaution dictates that should his duty be to perform tayammum, he should perform tayammum once again for the subsequent prayer.
690. If a person has enough time to perform wuÃÙ or ghusl, and offer his prayer without performing the recommended acts, such as iqÁmah and qunÙt, he should perform wuÃÙ or ghusl and offer his prayer without the recommended acts. In fact, should he not have enough time to recite the second sÙrah, he should perform ghusl or wuÃÙ and offer his prayer with the latter sÙrah.
691. Tayammum performed on sand, gravel, lumps of clay, stones and anything that is considered a part of the earth in the common understanding, is valid. The recommended precaution is that as long as sand is available, one should not perform tayammum on other things. If sand is not available, he should perform it on gravel or lumps of clay, and if these two are not available, he should perform it on stone.
692. The tayammum performed on gypsum and limestone is also valid. The recommended precaution is that one should not perform tayammum on baked gypsum, baked limestone or baked bricks when other alternatives are available. However, tayammum on stones such as aqÐq (carnelian) and fÐrÙzaj (turquoise) is not permissible.
693. If a person cannot find sand, gravel, lumps of clay, stones, gypsum or limestone, he should perform tayammum on the dust particles that settle on clothes, carpets, or similar items. If one cannot find dust either, he should perform tayammum on mud. If he is not able to find mud either, the recommended precaution is that he should pray without performing tayammum. However, it is obligatory upon him to offer its qaÃÁ later.
827. The clothing worn during prayer should not be made from the parts of a carcass of an animal that has gushing blood (an animal whose blood gushes forth when its vein is cut). In fact, based on obligatory precaution, one should not even wear clothing which is made from the parts of the carcass of an animal that does not have gushing blood, such as a fish or a snake.
694. If one is able to gather sand by shaking a carpet or similar item, then performing tayammum on dust particles is invalid. Similarly, if he is able to gather some sand by drying an amount of mud, then performing tayammum on mud is invalid.
