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.

695. If a person who does not possess water, possesses some ice or snow, if possible, he should melt it and perform wuÃÙ or ghusl with the melted water. If melting it is not possible, and neither does he have anything on which tayammum is valid, the recommended precaution is that he should dampen his parts of wuÃÙ or ghusl with the snow or ice, and offer his prayer. However, he must offer the qaÃÁ of the prayer (offered with the aforementioned wuÃÙ).

828. If a person prays while carrying with himself a part of a carcass that contains life, such as a piece of meat or skin, based on precaution his prayer is invalid even if it is not a part of his clothing.

696. If some straw or similar substance on which tayammum is not valid, is mixed in with the sand or gravel, one cannot perform tayammum on it. However if its quantity is so insignificant that it is considered to have disappeared in the sand or gravel, then the tayammum performed on it will be valid.

829. If a person prays while carrying with himself a part that has no life—such as hair or wool, both of which do not contain life—from the carcass of an animal that is permissible to consume, his prayer is valid.

697. If one does not possess anything on which tayammum is valid, he should procure it by buying it or by carrying out a similar transaction, if it is possible to do so and does not entail hardship.

698. The tayammum performed on a mud wall is valid. The recommended precaution is that as long as dry earth or sand is available, one should not resort to wet earth or sand for tayammum.

830. The clothing worn during prayer should not be made from parts of an animal whose meat is forbidden (to consume). Even if the hair of such an animal be on the body or clothing of a person, his prayer is invalid.

831. If the saliva, nasal fluid, or any other bodily fluid from an animal whose meat is forbidden—such as a cat—is on the body or clothing of a person, given that it is still wet, his prayer is invalid. However, if it has dried in such a manner that its essence is removed, his prayer is valid.

832. There is no problem if the hair, sweat, saliva or nasal fluid of another person is on the body or clothing of one who is praying. Similarly, there is no problem if he has a pearl, bee wax or honey with him.

699. The thing on which tayammum is performed must be ÔÁhir. If a person does not possess a ÔÁhir thing on which he can perform tayammum, the recommended precaution is that he should perform tayammum on the najis thing, and offer his prayer with it. He must later offer the qaÃÁ of that prayer.