721. If a person’s duty is to perform tayammum, he cannot perform tayammum for a prayer before the time for the prayer sets in. However, if he performs tayammum for another obligatory or recommended act, and his excuse persists until the time of prayer, he can offer his prayer with that tayammum as long as he does not have hope in being divested of the excuse prior to the end of the allocated time. If he does have hope in it, offering prayer with that tayammum is problematic.

722. If a person’s duty is to perform tayammum, and he does not have any hopes of being divested from his excuse prior to the end of the allocated time, he can offer his prayer with tayammum even though there may be a lot of time left. However, if he has not lost hope in it, he should delay offering his prayer. If his excuse is removed, he should offer his prayer with wuÃÙ or ghusl. If not, he should offer his prayer with tayammum towards the end of the allocated time.

723. If a person who is unable to perform wuÃÙ or ghusl, attains certainty or satisfaction that he will be divested of his excuse, he cannot offer his qaÃÁ prayers with tayammum. If he does not, he can perform his qaÃÁ prayer with tayammum. However, should he be divested of his excuse later on, he will have to offer those prayers again with wuÃÙ or ghusl.

724. A person who is unable to perform wuÃÙ or ghusl can offer the nÁfilah prayers which are to be offered at a particular time, with tayammum, as long as he does not have hope of being divested of his excuse before the end of its allocated time. If he has not lost hope in it, obligatory precaution dictates that he offer the prayer towards the end of its allocated time.

725. If a person whose duty based on obligatory precaution is to perform the ghusl of jabÐrah along with tayammum, offers his prayer after performing ghusl and tayammum, and after his prayer commits an act that breaks his wuÃÙ, like urinating, he should out of precaution perform tayammum in lieu of ghusl for the subsequent prayer, and perform wuÃÙ as well. If the act which breaks wuÃÙ occurs prior to his prayer, he should perform wuÃÙ and tayammum for that prayer as well.

726. If a person performs tayammum because water is unavailable, or owing to another excuse, his tayammum becomes invalid once the excuse ceases to exist

852. If a man wears women’s clothing or a woman wears men’s clothing, in the case that they make it a part of their regular apparel, as a precaution, it will be forbidden to do so, and the use of such clothing during prayer to cover the private parts, based on precaution, will cause its invalidation.

727. The things that invalidate wuÃÙ also invalidate the tayammum that is performed in lieu of wuÃÙ, and similarly, the things that invalidate ghusl also invalidate the tayammum that is performed in lieu of ghusl.

853. It is not permissible for a person who has to pray while lying, to utilize a blanket or a quilt made from the parts of an animal whose meat is forbidden. Similarly, one should not pray on a mattress that is made from the parts of an animal whose meat is forbidden, if he wraps it around himself. If it is made of pure silk or it is gold embroidered, and the one praying is a man, or if it is najis, based on obligatory precaution one should not pray in it.

728. If a number of ghusls are obligatory on a person who is unable to perform ghusl, it will be sufficient for him to perform one tayammum in lieu of the ghusl of janÁbah, if the ghusl of janÁbah is one of them. If the ghusl of janÁbah is not one of them, he should perform a tayammum in lieu of each of the ghusls.

729. If a person who cannot perform ghusl wishes to perform an act for which ghusl is obligatory, he should perform tayammum in lieu of the ghusl. Similarly, if a person who is unable to perform wuÃÙ wishes to perform an act for which wuÃÙ is obligatory, he should perform tayammum in lieu of wuÃÙ.

730. If a person performs tayammum in lieu of the ghusl of janÁbah, it will not be necessary for him to perform wuÃÙ. However, if he performs tayammum in lieu of other ghusls, he should perform wuÃÙ as well. If he is unable to perform wuÃÙ, he should perform another tayammum in lieu of the wuÃÙ.

731. If a person performs tayammum in lieu of the ghusl of janÁbah, and then commits an act which invalidates wuÃÙ, he should perform tayammum in lieu of ghusl for subsequent prayers if he is unable to perform ghusl for them. The recommended precaution is that he perform wuÃÙ as well. The same ruling applies to the tayammum that is performed in lieu of a ghusl which is obligatory due to a major Îadath other than janÁbah—such as ÎayÃ, nifÁs and touching a dead body—with the exception that he must perform wuÃÙ as well.

732. If a person has to perform a tayammum in lieu of ghusl and another in lieu of wuÃÙ to perform a particular act, such as offering prayer, he does not have to perform a third tayammum with the intention of being able to perform that act. However, if he performs the first tayammum with the intention that it is lieu of ghusl or wuÃÙ, and the second tayammum with the intention of mÁ fÐ al-dhimmah—that which he is truly responsible for—he will have acted in accordance with precaution.

854. There are three instances—the details of which shall follow—where if the body or clothing of the one praying is najis, his prayer is valid.
a. When one’s body or clothing has become najis with the blood from a wound, cut or boil on his body.
b. When one’s body or clothing has become najis with blood, the area of which is smaller than that of a dirham. The size of a dirham—with regards to the amount of blood that is excusable in prayer—is approximately the size of the top-most joint of the index finger.
c. When one is compelled to pray with a najis body or najis clothing.
The one instance where it is permissible to pray with najis clothing is when one’s smaller articles of clothing, such as his socks or kufi, are mutanajjis. The rulings for these four instances shall be elaborated in the subsequent articles.

733. If a person whose duty is to perform tayammum, performs tayammum for a particular purpose, he can also perform other acts for which wuÃÙ or ghusl is obligatory as long as his tayammum is valid and his excuse persists. However, if his excuse was the lack of time, or if despite having water, he performed tayammum to offer the prayer for the dead or for sleeping, then he can only perform the acts for which he performed the tayammum.

734. It is better for a person to offer the qaÃÁ of the prayers that he offered with tayammum in the following five cases:
1. He intentionally placed himself in the state of janÁbah, and fearing harm from using water, he offered his prayer with tayammum.
2. Despite knowing or speculating that he may not be able to locate water, he intentionally placed himself in the state of janÁbah, and then offered his prayer with tayammum.
3. He did not go searching for water until the end of the allocated time, and then offered his prayer with tayammum, only to realize that had he gone searching, he may have found some water.
4. He intentionally delayed offering his prayer, and eventually offered it at the end of the allocated time with tayammum.
5. Despite knowing or speculating that he would not be able to find any water, he spilt the water that he had and offered his prayer with tayammum.

855. If there is blood from a wound, a cut or a boil on one’s body or clothing, and pouring water over the body or clothing, or taking off the clothing, causes hardship for the common person, one can pray with the blood until the wound, cut or boil heals. The same applies if the pus that oozed out with the blood, or the ointment that was applied on his wound, became najis, and is stuck to his clothes or his body.

856. If a person prays with the blood of a cut or a wound that usually heals within a short period, and washing it is not difficult for the common person, and it is not smaller in size than a dirham, his prayer is invalid.

857. If a part of one’s body or clothing that is at a distance from the wound, becomes najis by means of wetness or fluid from the wound, it is not permissible to pray with it. However, if an area of the body or clothing that is usually stained by the wound or becomes najis by means of its wetness, there is no problem in praying with it.