Tahdhīb al-Aḥkām

قال الشيخ أيده الله تعالى وإذا فقد المحدث الماء أو فقد ما يصل به إلى الماء أو حال بينه وبين الماء حائل من عدو أو سبع أو ما أشبه ذلك أو كان مريضا يخاف التلف باستعمال الماء أو كان في برد أو حال يخاف على نفسه فيها من الطهور بالماء فليتيمم بالتراب كما أمر الله تعالى ورخص فيه للعباد فقال جل اسمه وان كنتم مرضى أو على سفر أو جاء أحد منكم من الغائط أو لامستم النساء فلم تجدوا ماءا فتيمموا صعيدا طيبا فامسحوا بوجوهكم وايديكم وجه الدلالة من الآية ان الله تعالى أوجب التيمم عند عدم الماء وحيث لم يجده الانسان، ومعلوم انه أراد بوجود الماء التمكن منه والقدرة عليه لانه لو وجد الماء ولم يكن متمكنا من الوصول إليه للخوف من السبع أو التلف على النفس لم يكن واجبا عليه استعماله ولم يجز أن يكون مرادا فعلم انه انما أراد التمكن والتمكن يرتفع باحد الاشياء التي ذكرها إما لعدم الماء أو لعدم ما يصل به إلى الماء أو لحائل بينه وبين الماء أو ما أشبه ذلك، فالآية بمجردها تدل على جميع ما تقدم ذكره ،ويدل عليه ايضا من جهة الاثر.

The Shaykh (Al-Mufid), may Allah (swt) support him, stated: "When a person in a state of impurity (muhdith) does not have access to water, lacks the means to reach water, or is prevented from reaching it due to an obstacle such as an enemy, a wild animal, or similar impediments, or if they are ill and fear harm from using water, or are in extreme cold or a situation that poses danger to their life if they perform purification with water, they should perform tayammum with clean soil as Allah (swt) has commanded and permitted for His (swt) servants. Allah (swt), the Exalted, says: 'And if you are ill or on a journey or one of you comes from relieving himself or you have touched women and do not find water, then seek clean earth and wipe over your faces and hands with it.' (Surah An-Nisa 4:43)" Explanation of the verse's implication: The verse demonstrates that Allah (swt) has made tayammum obligatory when water is unavailable or inaccessible. This implies that "finding water" refers to the ability to obtain and use it. If water is present but inaccessible due to fear of harm, such as from a wild animal or the risk of personal harm, its use is not obligatory. It would not make sense for Allah (swt) to require something unattainable. Thus, it is understood that "finding water" means having the ability to use it. The inability to use water arises from one of the following: 1. Lack of water. 2. Lack of means to access the water. 3. Presence of a barrier between the person and the water. 4. Other similar circumstances. The verse alone is sufficient to establish these rulings. Additionally, narrations (athar) corroborate this interpretation.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَمُرُّ بِالرَّكِيَّةِ وَ لَيْسَ مَعَهُ دَلْوٌ قَالَ« لَيْسَ عَلَيْهِ أَنْ يَنْزِلَ اَلرَّكِيَّةَ إِنَّ رَبَّ اَلْمَاءِ هُوَ رَبُّ اَلْأَرْضِ فَلْيَتَيَمَّمْ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from several of our companions, from Ahmad ibn Muhammad, from Ali ibn Al-Hakam, from Al-Husayn ibn Abi Al-Ala, who said: I asked Abu Abdullah (a.s) about a man passing by a well but without a bucket. Imam (a.s) said: "He is not required to descend into the well. The Lord of water is also the Lord of the earth. Let him perform tayammum."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ يَعْقُوبَ بْنِ سَالِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يَكُونُ مَعَهُ مَاءٌ وَ اَلْمَاءُ عَنْ يَمِينِ اَلطَّرِيقِ وَ يَسَارِهِ غَلْوَتَيْنِ أَوْ نَحْوَ ذَلِكَ قَالَ« لاَ آمُرُهُ أَنْ يُغَرِّرَ بِنَفْسِهِ فَيَعْرِضَ لَهُ لِصُّ أَوْ سَبُعٌ»

Through this chain of narration, from Muhammad ibn Ya’qub, from Al-Husayn ibn Muhammad, from Mu’alla ibn Muhammad, from Al-Washa’, from Hammad ibn Uthman, from Ya’qub ibn Salim, who said: I asked Abu Abdullah (a.s) about a man who does not have water with him, but there is water at a distance of about two arrow flights to the right or left of the path. Imam (a.s) said: "I do not command him to risk his life, exposing himself to a thief or a wild animal."

وهذا الخبر يدل على انه متى لم يخف من لص أو سبع وجب عليه الطلب وان كان على مقدار غلوتين.

This narration indicates that if a person does not fear danger from a thief or a wild animal, it becomes obligatory for him to seek water, even if it is at a distance of two arrow flights.

وَبِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ سُكَيْنٍ وَغَيْرِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قِيلَ لَهُ إِنَّ فُلاَناً أَصَابَتْهُ جَنَابَةٌ وَ هُوَ مَجْدُورٌ فَغَسَّلُوهُ فَمَاتَ فَقَالَ« قَتَلُوهُ أَلاَّ سَأَلُوا أَلاَّ يَمَّمُوهُ إِنَّ شِفَاءَ اَلْعِيِّ اَلسُّؤَالُ» قَالَ وَ رُوِيَ ذَلِكَ فِي اَلْكَسِيرِ وَ اَلْمَبْطُونِ« يَتَيَمَّمُ وَ لاَ يَغْتَسِلُ».

Through this chain of narration, from Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Muhammad ibn Sukayn and others, from Abu Abdullah (a.s), who said: It was mentioned to Imam (a.s) that a certain man, who had become junub and was afflicted with smallpox, was made to perform ghusl, and he died as a result. Imam (a.s) said: "They killed him! Why did they not ask? Why did they not let him perform tayammum? The cure for ignorance is asking questions." It is also narrated regarding a person with fractures or severe illness that: Imam (a.s) said: "He should perform tayammum and not perform ghusl."

وَرَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْجُنُبِ تَكُونُ بِهِ اَلْقُرُوحُ قَالَ« لاَ بَأْسَ بِأَنْ لاَ يَغْتَسِلَ يَتَيَمَّمُ».

Al-Hasan ibn Mahbub narrated from Abu Ayyub, from Muhammad ibn Muslim, who said: I asked Abu Ja’far (a.s) about a person in a state of janaba (ritual impurity) who has sores. Imam (a.s) said: "There is no harm if he does not perform ghusl; he should perform tayammum."

وَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ تُصِيبُهُ اَلْجَنَابَةُ وَبِهِ جُرُوحٌ أَوْ قُرُوحٌ أَوْ يَخَافُ عَلَى نَفْسِهِ مِنَ اَلْبَرْدِ فَقَالَ« لاَ يَغْتَسِلُ وَ يَتَيَمَّمُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from Ahmad ibn Muhammad ibn Abi Nasr, from Dawud ibn Sirhan: Abu Abdullah (a.s) was asked regarding a man who becomes junub (ritually impure) and has wounds, sores, or fears harm from the cold. Imam (a.s) said: "He should not perform ghusl; instead, he should perform tayammum."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ رِبَاطٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلرَّجُلِ تَكُونُ بِهِ اَلْقُرُوحُ فِي جَسَدِهِ فَتُصِيبُهُ اَلْجَنَابَةُ قَالَ «يَتَيَمَّمُ».

Sa’d ibn Abdullah narrated from Muhammad ibn Al-Hasan, from Mu’awiyah ibn Hakim, from Ali ibn Al-Hasan ibn Ribat, from Abdullah ibn Bukayr, from Muhammad ibn Muslim, from one of the Imams (a.s): The Imams (a.s) said regarding a man who has sores on his body and becomes junub (ritually impure). Imam (a.s) said: "He should perform tayammum."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُيَمَّمُ اَلْمَجْدُورُ وَ اَلْكَسِيرُ إِذَا أَصَابَتْهُمَا اَلْجَنَابَةُ».

Al-Husayn ibn Sa’id narrated from Ibn Abi Umayr, from some of his companions, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The one afflicted with smallpox (majdoor) and the one with fractures (kaseer) should perform tayammum if they become junub (ritually impure)."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَكُونُ فِي وَسْطِ اَلزِّحَامِ يَوْمَ اَلْجُمُعَةِ أَوْ يَوْمَ عَرَفَةَ لاَ يَسْتَطِيعُ اَلْخُرُوجَ مِنَ اَلْمَسْجِدِ مِنْ كَثْرَةِ اَلنَّاسِ قَالَ« يَتَيَمَّمُ وَ يُصَلِّي مَعَهُمْ وَ يُعِيدُ إِذَا اِنْصَرَفَ».

Muhammad ibn Ali ibn Mahbub narrated from Al-Abbas, from Abdullah ibn Bukayr, from Al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from Imam Ali (a.s): Imam (a.s) was asked about a man who finds himself in a crowded situation - on Friday or the Day of Arafah - unable to leave the mosque due to the large number of people. Imam (a.s) said: "He should perform tayammum, pray with them, and repeat the prayer when he is able to leave."

الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورَ وَعَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: إِذَا أَتَيْتَ الْبِئْرَ وَأَنْتَ جُنُبٌ فَلَمْ تَجِدْ دَلْوًا وَلَا شَيْئًا تَغْرِفُ بِهِ، فَتَيَمَّمْ بِالصَّعِيدِ، فَإِنَّ رَبَّ الْمَاءِ رَبُّ الصَّعِيدِ، وَلَا تَقَعْ فِي الْبِئْرِ وَلَا تُفْسِدْ عَلَى الْقَوْمِ مَاءَهُمْ.

Al-Husayn ibn Sa’id narrated from Safwan ibn Yahya, from Mansur ibn Hazim, from Abdullah ibn Abi Ya’fur, and from Anbasah ibn Mus’ab, from Abu Abdullah (a.s), who said: Imam (a.s) said: "If you come to a well while in a state of janaba (ritual impurity) and you do not find a bucket or anything to draw water with, then perform tayammum with clean earth. Indeed, the Lord (azj) of water is also the Lord (azj) of the earth. Do not jump into the well and do not spoil the water for the people."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ دَاوُدَ اَلرَّقِّيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَكُونُ فِي اَلسَّفَرِ وَ تَحْضُرُ اَلصَّلاَةُ وَ لَيْسَ مَعِي مَاءٌ وَ يُقَالُ إِنَّ اَلْمَاءَ قَرِيبٌ مِنَّا فَأَطْلُبُ اَلْمَاءَ وَ أَنَا فِي وَقْتٍ يَمِيناً وَ شِمَالاً قَالَ« لاَ تَطْلُبِ اَلْمَاءَ وَ لَكِنْ تَيَمَّمْ فَإِنِّي أَخَافُ عَلَيْكَ اَلتَّخَلُّفَ عَنْ أَصْحَابِكَ فَتَضِلَّ وَ يَأْكُلَكَ اَلسَّبُعُ».

Ahmad ibn Muhammad narrated from Ibn Mahbub, from Dawud Al-Raqqi, who said: I asked Abu Abdullah (a.s): "I am traveling, and the time for prayer arrives, but I do not have water with me. I am told that water is nearby. Should I search for it in either direction, right or left, while I am still within the time for prayer?" Imam (a.s) said: "Do not search for the water. Instead, perform tayammum. I fear for you being separated from your companions, losing your way, or being eaten by a wild animal."

قال الشيخ أيده الله( والصعيد هو التراب وإنما سمي صعيدا لانه يصعد من الارض على وجهها والطيب ما لم يعلم فيه نجاسة). يدل على ذلك ما ذكره ابن دريد في كتاب الجمهرة عن ابى عبيدة معمر بن المثنى ان الصعيد هو التراب الخالص الذي لا يخالطه شيخ ولا رمل، وقوله حجة في اللغة ولانه لا يخلو أن يكون المراد به التراب أو نفس الارض أو ما تصاعد على الارض، فان كان الاول فقد تم ما قلناه، وان كان الثاني لم يدخل أيضا فيه ما ذهب مخالفونا إليه من أصحاب أبي حنيفة لان الكحل والزرنيخ لا يسمى ارضا بالاطلاق كما لا يسمى سائر المعادن كالفضة والذهب والحديد بانه أرض، ألا ترى انه لا يقول من عنده شئ من الكحل أو الزرنيخ عندي قطعة من الارض، فعلم انه لا يطلق عليه اسم الارض، وان كان المراد به ما تصاعد على الارض فلا يخلو أن يراد ما تصاعد عليها مما هو من جنسها أو مالا يكون من جنسها فان كان الاول فقد ثبت ما ذكرناه وان كان الثاني فهو باطل لان فيما يتصاعد على الارض ما لا يطلق عليه اسم الصعيد مثل الثمار والمعادن وكل شي خارج من جنس الارض. ثم قال:( ويستحب التيمم من الربى وعوالي الارض التي تنحدر منها المياه فانها أطيب من مهابطها). يدل على ذلك.

The Shaykh (Al-Mufid), may Allah (swt) support him, commented: "The term sa’eed refers to soil. It is called sa’eed because it ascends to the surface of the earth. Tayyib refers to soil free of any known impurity." This is supported by what Ibn Duraid mentioned in his book Al-Jamhara, quoting Abu Ubaidah Ma’mar ibn Al-Muthanna, that sa’eed refers to pure soil, free from impurities such as stones or sand. His statement holds weight in linguistic matters. If sa’eed means soil, then our interpretation is correct. If it means the earth itself or what rises to its surface, then it does not support the interpretation of our opponents, such as the followers of Abu Hanifa, who argue that substances like antimony or arsenic qualify as earth. These are not referred to as "earth" in common language, just as minerals like silver, gold, or iron are not called "earth." For example, one does not say, "I have a piece of the earth," when referring to antimony or arsenic. Hence, these do not qualify as sa’eed. If sa’eed refers to what rises on the surface of the earth, it must either belong to the same category as the earth or be of a different kind. If it is of the same kind, then our interpretation is correct. If it is of a different kind, this is invalid, as substances such as fruits or minerals that rise on the earth are not referred to as sa’eed. The Shaykh (Al-Mufid) also added: "It is recommended to perform tayammum from elevated areas of land and the upper portions of the earth, from which water flows downward, as they are purer than lower-lying areas." This recommendation is based on the idea that elevated areas are less likely to be contaminated and are thus more suitable for tayammum.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْكُوفِيِّ عَنِ اَلنَّوْفَلِيِّ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ صَلَوَاتُ اَللَّهِ عَلَيْهِ:« لاَ وُضُوءَ مِنْ مُوطَإٍ» قَالَ اَلنَّوْفَلِيُّ يَعْنِي مَا تَطَأُ عَلَيْهِ بِرِجْلِكَ.

The Shaykh narrated to me from Abu Al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from Muhammad ibn Yahya, from Al-Hasan ibn Ali Al-Kufi, from Al-Nawfali, from Ghayath ibn Ibrahim: Abu Abdullah (a.s) narrated: “Commander of the Faithful (a.s) said: "There is no wudu (ablution) required from what you step on." Al-Nawfali explained: "It means what you tread upon with your feet."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْعَلَوِيِّ عَنْ سَهْلِ بْنِ جُمْهُورٍ عَنْ عَبْدِ اَلْعَظِيمِ بْنِ عَبْدِ اَللَّهِ اَلْحَسَنِيِّ عَنِ اَلْحَسَنِ بْنِ اَلْحُسَيْنِ اَلْعُرَنِيِّ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« نَهَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أَنْ يَتَيَمَّمَ اَلرَّجُلُ بِتُرَابٍ مِنْ أَثَرِ اَلطَّرِيقِ».

Through this chain of narration, from Muhammad ibn Ya’qub, from Al-Hasan ibn Ali Al-Alawi, from Sahl ibn Jumhur, from Abdul-Azim ibn Abdullah Al-Hasani, from Al-Hasan ibn Al-Husayn Al-Urani, from Ghayath ibn Ibrahim, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Commander of the Faithful (a.s) forbade a person from performing tayammum using dust from the paths."

وهذا الخبران يدلان على كراهية التيمم من أثر الطريق والمواضع الموطأة فلم يبق بعد هذا إلا الربى والعوالي التي يستحب التيمم منها ثم قال أيده الله تعالى( ولا يجوز التيمم بغير الارض مما أنبتت الارض وإن أشبه التراب في نعومته وإنسحاقه كالاشنان والسعد والسدر وأشباه ذلك ولا يجوز التيمم بالرماد ولا بأس بالتيمم بالارض الجصية البيضاء وأرض النورة). إذا ثبت بما ذكرناه ان التيمم يجب من التراب أو الارض أو مما يقع عليها اسم التراب أو الارض بالاطلاق وكانت هذه الاشياء مما لا يقع عليه اسم التراب أو الارض فيجب أن يكون التيمم بها غير جائز ويدل أيضا عليه.

These two narrations indicate the dislike (karahah) of performing tayammum using dust from pathways or frequently trodden areas. Therefore, what remains as suitable for tayammum are elevated and untouched lands, such as ruba (hilltops) and awali (uplands), where water flows down from them, making them preferred for tayammum. The Shaykh (Al-Mufid), may Allah (swt) support him, then said: "It is not permissible to perform tayammum with substances other than earth, even if they resemble soil in their softness and powdery nature, such as crushed soapwort (ashnan), aloe (sa'd), or lotus leaves (sidr), and similar materials. It is also not permissible to perform tayammum with ash. However, there is no harm in performing tayammum with chalky white soil (jissiyah) or gypsum soil." Thus, it is established from what has been mentioned that tayammum must be performed using soil, earth, or anything explicitly called soil or earth. These materials that do not fall under the definition of soil or earth are not valid for tayammum. This ruling is further supported by additional evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلتَّيَمُّمِ بِالْجِصِّ فَقَالَ« نَعَمْ» فَقِيلَ بِالنُّورَةِ فَقَالَ« نَعَمْ» فَقِيلَ بِالرَّمَادِ فَقَالَ« لاَ إِنَّهُ لَيْسَ يَخْرُجُ مِنَ اَلْأَرْضِ إِنَّمَا يَخْرُجُ مِنَ اَلشَّجَرِ»

The Shaykh narrated to me (may Allah (swt) support him) from Ahmad ibn Muhammad, from his father, from Muhammad ibn Yahya, from Muhammad ibn Ali ibn Mahbub, from Ahmad ibn Al-Husayn, from Fadalah, from Al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from Imam Ali (a.s): Imam Ali (a.s) was asked about performing tayammum with plaster (jiss). Imam (a.s) said: "Yes." Imam (a.s) was asked about gypsum (nura). Imam (a.s) said: "Yes." Imam (a.s) was then asked about ash (ramad). Imam (a.s) said: "No, because it does not come from the earth; it comes from trees."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ اَلضَّرِيرِ عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَكُونُ مَعَهُ اَللَّبَنُ أَ يَتَوَضَّأُ مِنْهُ لِلصَّلاَةِ قَالَ« لاَ إِنَّمَا هُوَ اَلْمَاءُ وَ اَلصَّعِيدُ».

The Shaykh narrated to me (may Allah (swt) support him) from Abu Ja’far Muhammad ibn Ali, from Muhammad ibn Al-Hasan, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Isa, from Yasin Al-Darir, from Hariz, from Abu Basir: Abu Abdullah (a.s) was asked regarding a man who has milk with him and asks if he can perform ablution (wudu) for prayer with it. Imam (a.s) said: "No, it is only water and earth (sa’id) that are permissible."

فنفى أن يكون ما سوى الماء والصعيد يجوز التوضؤ به.

This negates the permissibility of using anything other than water and earth for ablution.

وَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلدَّقِيقِ يُتَوَضَّأُ بِهِ قَالَ« لاَ بَأْسَ بِأَنْ يُتَوَضَّأَ بِهِ وَ يُنْتَفَعَ بِهِ».

Al-Husayn ibn Sa’id narrated from Safwan, from Ibn Bukayr, from Ubayd ibn Zurarah, who said: I asked Abu Abdullah (a.s) about using flour (daqiq) for ablution. Imam (a.s) said: "There is no harm in using it for wudu and benefiting from it."

فمعناه انه يجوز التمسح به والتوضؤ الذي هو التحسين دون الوضوء للصلاة، والذي يكشف عن ذلك.

Its meaning is that it is permissible to use it for wiping (tamsuh) and for wudu in the sense of cleaning and improving appearance, not wudu for prayer. This is clarified by further context.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَطَّلِي بِالنُّورَةِ فَيَجْعَلُ اَلدَّقِيقَ بِالزَّيْتِ يَلُتُّهُ بِهِ يَتَمَسَّحُ بِهِ بَعْدَ اَلنُّورَةِ لِيَقْطَعَ رِيحَهَا قَالَ« لاَ بَأْسَ».

The Shaykh narrated to me (may Allah (swt) support him) from Ahmad ibn Muhammad, from his father Muhammad ibn Al-Hasan, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa’id, from Safwan, from Abd al-Rahman ibn al-Hajjaj, who said: I asked Abu Abdullah (a.s) about a man who uses lime paste (nura) and then applies flour mixed with oil, rubbing it on himself after using nura to remove its smell. Imam (a.s) said: "There is no harm in it."

ثم قال أيده الله تعالى( ولا يتيمم بالزرنييخ لانه معدن، وليس بارض يكون ما علا فوقها ترابا). وهذا أيضا مثل ما تقدم لانه إذا ثبت وجوب التيمم مما يقع عليه إطلاق اسم التراب فكلما لا يقع عليه اسم التراب مطلقا لا يجوز التيمم به. ثم قال أيده الله تعالى: وإذا حصل الانسان في أرض وحلة وهو محتاج إلى التيمم ولم يجد ترابا فلينفض ثوبه أو عرف دابته أو لبد سرجه أو رحله فان خرج من شئ من ذلك غبرة يتيمم بها، وإن لم يخرج منها غبرة فليضع يديه على الوحل ثم يرفعهما فيمسح إحداهما على الاخرى حتى لا يبقى فيهما نداوة ويمسح بهما وجهه وظاهر كفيه.

The Shaykh (Al-Mufid), may Allah (swt) support him, further said: "And one should not perform tayammum with zarnikh (arsenic) because it is a mineral and not considered earth with soil on its surface." This is consistent with the earlier principle: if tayammum is obligatory with something called "soil," anything not referred to as soil cannot be used for tayammum. The Shaykh (Al-Mufid), may Allah (swt) support him, also said: "If a person is in muddy terrain and needs to perform tayammum but cannot find soil, they should shake off dust from their clothes, the back of their animal, the saddle, or their luggage. If some dust is released, they should use it for tayammum. If no dust comes out, they should place their hands on the mud, then lift them, rub them together until no moisture remains, and use them to wipe their face and the backs of their hands."

يَدُلُّ عَلَى ذَلِكَ مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا كُنْتَ فِي حَالٍ لاَ تَقْدِرُ إِلاَّ عَلَى اَلطِّينِ فَتَيَمَّمْ بِهِ فَإِنَّ اَللَّهَ أَوْلَى بِالْعُذْرِ إِذَا لَمْ يَكُنْ مَعَكَ ثَوْبٌ جَافٌّ وَ لاَ لِبْدٌ تَقْدِرُ عَلَى أَنْ تَنْفُضَهُ وَ تَتَيَمَّمَ بِهِ».

The Shaykh narrated to me from Ahmad ibn Muhammad, from his father, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Al-Abbas ibn Ma'ruf, from Al-Hasan ibn Mahbub, from Ali ibn Ri'ab, from Abu Basir, from Abu Abdullah (a.s), who said: Imam (a.s) said: "If you are in a situation where you have nothing but mud, then perform tayammum with it, for Allah (swt) is more deserving of granting an excuse if you do not have a dry cloth or saddle pad that you can shake off and use for tayammum."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَ رَأَيْتَ اَلْمُوَاقِفَ إِنْ لَمْ يَكُنْ عَلَى وُضُوءٍ كَيْفَ يَصْنَعُ وَ لاَ يَقْدِرُ عَلَى اَلنُّزُولِ قَالَ« تَيَمَّمَ مِنْ لِبْدِهِ أَوْ سَرْجِهِ أَوْ مَعْرَفَةِ دَابَّتِهِ فَإِنَّ فِيهَا غُبَاراً وَ يُصَلِّي».

The Shaykh narrated to me from Ahmad ibn Muhammad, from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa'id, from Hammad, from Hariz, from Zurara, who said: I said to Abu Ja'far (a.s): "What about the one in the standing places (mawaqif) who is not in a state of ablution (wudu) and is unable to descend (to access water)? What should he do?" Imam (a.s) said: "He should perform tayammum using the saddle pad, his saddle, or the bridle of his mount, for they contain dust, and then he should pray."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ أَصَابَهُ اَلثَّلْجُ فَلْيَنْظُرْ لِبْدَ سَرْجِهِ فَيَتَيَمَّمُ مِنْ غُبَارِهِ أَوْ مِنْ شَيْءٍ مَعَهُ وَ إِنْ كَانَ فِي حَالٍ لاَ يَجِدُ إِلاَّ اَلطِّينَ فَلاَ بَأْسَ أَنْ يَتَيَمَّمَ مِنْهُ».

Muhammad ibn Ali ibn Mahbub narrated from Mu'awiya ibn Hakim, from Abdullah ibn Al-Mughira, from Ibn Bukayr, from Zurara, from Abu Ja'far (a.s), who said: Imam (a.s) said: "If he is affected by snow, let him look for the saddle pad of his mount and perform tayammum from its dust or something else he has with him. And if he is in a situation where he finds nothing but mud, then there is no harm in performing tayammum with it."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا كَانَتِ اَلْأَرْضُ مُبْتَلَّةً لَيْسَ فِيهَا تُرَابٌ وَ لاَ مَاءٌ فَانْظُرْ أَجَفَّ مَوْضِعٍ تَجِدُهُ فَتَيَمَّمْ مِنْهُ فَإِنَّ ذَلِكَ تَوْسِيعٌ مِنَ اَللَّهِ عَزَّ وَ جَلَّ» قَالَ« فَإِنْ كَانَ فِي ثَلْجٍ فَلْيَنْظُرْ لِبْدَ سَرْجِهِ فَلْيَتَيَمَّمْ مِنْ غُبَارِهِ أَوْ شَيْءٍ مُغْبَرٍّ وَإِنْ كَانَ فِي حَالٍ لاَ يَجِدُ إِلاَّ اَلطِّينَ فَلاَ بَأْسَ أَنْ يَتَيَمَّمَ مِنْهُ».

Sa’d ibn Abdullah narrated from Ahmad, from his father, from Abdullah ibn Al-Mughira, from Rifa’a, from Abu Abdullah (a.s), who said: Imam (a.s) said: "If the ground is wet and there is neither dust nor water, then look for the driest spot you can find and perform tayammum from it, for this is an allowance from Allah (swt), the Mighty and Majestic." Imam (a.s) continued: "If he is in snow, let him look for the saddle pad of his mount and perform tayammum from its dust or anything dusty. And if he is in a situation where he finds nothing but mud, then there is no harm in performing tayammum with it."

عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ رَجُلٌ دَخَلَ اَلْأَجَمَةَ لَيْسَ فِيهَا مَاءٌ وَ فِيهَا طِينٌ مَا يَصْنَعُ قَالَ« يَتَيَمَّمُ فَإِنَّهُ اَلصَّعِيدُ» قُلْتُ فَإِنَّهُ رَاكِبٌ وَ لاَ يُمْكِنُهُ اَلنُّزُولُ مِنْ خَوْفٍ وَ لَيْسَ هُوَ عَلَى وُضُوءٍ قَالَ« إِنْ خَافَ عَلَى نَفْسِهِ مِنْ سَبُعٍ أَوْ غَيْرِهِ وَ خَافَ فَوْتَ اَلْوَقْتِ فَلْيَتَيَمَّمْ يَضْرِبُ بِيَدِهِ عَلَى اَللِّبْدِ وَ اَلْبَرْذَعَةِ وَ يَتَيَمَّمُ وَ يُصَلِّي».

Narrated from him, from Al-Hasan ibn Ali, from Ahmad ibn Hilal, from Ahmad ibn Muhammad, from Aban ibn Uthman, from Zurara, from one of the Imams (a.s), who said: I asked: "A man enters a thicket where there is no water, but there is mud. What should he do?" Imam (a.s) said: "He performs tayammum because it is the permissible sa’eed (pure earth)." I said: "What if he is riding and unable to dismount due to fear, and he is not in a state of wudu?" Imam (a.s) said: "If he fears for his life from a beast or something else, and fears missing the time (of prayer), then let him perform tayammum by striking his hands on the saddle pad (libd) or saddle cloth (bardha'a), and he performs tayammum and prays."

اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْمٍ كَانُوا فِي سَفَرٍ فَأَصَابَ بَعْضَهُمْ جَنَابَةٌ وَ لَيْسَ مَعَهُمْ مِنَ اَلْمَاءِ إِلاَّ مَا يَكْفِي اَلْجُنُبَ لِغُسْلِهِ يَتَوَضَّئُونَ هُمْ هُوَ أَفْضَلُ أَوْ يُعْطُونَ اَلْجُنُبَ فَيَغْتَسِلُ وَ هُمْ لاَ يَتَوَضَّئُونَ فَقَالَ« يَتَوَضَّئُونَ هُمْ وَ يَتَيَمَّمُ اَلْجُنُبُ».

Narrated by Al-Saffar, from Muhammad ibn Al-Husayn, from Wahib ibn Hafs, from Abu Basir, who said: I asked Abu Abdullah (a.s) about a group of people on a journey, and one of them becomes in a state of janabah (major ritual impurity). They only have enough water for one person to perform ghusl. Should they all perform wudu, which is better, or should they give the water to the one in janabah so that he may perform ghusl while they do not perform wudu? Imam (a.s) said: "They should perform wudu, and the one in janabah should perform tayammum."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَطَرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يُصِيبُ اَلْمَاءَ وَ لاَ اَلتُّرَابَ أَ يَتَيَمَّمُ بِالطِّينِ فَقَالَ« نَعَمْ صَعِيدٌ طَيِّبٌ وَ مَاءٌ طَهُورٌ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja'far ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from Ali ibn Matar, from some of our companions who said: I asked Al-Ridha (a.s) about a man who does not find water or soil, can he perform tayammum with mud? Imam said: "Yes, it is pure soil (sa’eed tayyib) and purified water (ma’un tahoor)."

ثم قال أيده الله تعالى: فان حصل في ارض قد غطاها الثلج وليس له سبيل إلى التراب فليكسره وليتوضأ بمائه وإن خاف على نفسه من ذلك يضع بطن راحته اليمنى على الثلج ويحركه عليه باعتماد ثم يرفعها بما فيها من نداوته ويمسح بها وجهه ثم يضع راحته اليسرى على الثلج ويصنع بها كما صنع باليمنى ويمسح بها يده اليمنى من المرفق إلى أطراف الاصابع كالدهن، ثم يضع يده اليمنى على الثلج كما وضعها أولا ويمسح بها يده اليسرى من مرفقه إلى أطراف الاصابع ثم يرفعها فيمسح بها مقدم رأسه ويمسح ببلل يديه من الثلج قدميه وليصل إن شاء الله، وإن كان محتاجا إلى التطهير بالغسل صنع بالثلج كما صنع به عند وضوئه من الاعتماد ومسح رأسه ووجهه ويديه كالدهن حتى يأتي على جميعه فان خاف على نفسه من ذلك أخر الصلاة حتى يتمكن من الطهارة بالماء أو يفقده ويجد التراب فيستعمله ويقضي ما فاته إن شاء الله تعالى.

The Shaykh (Al-Mufid), may Allah (swt) support him, then added: If a person is in a land covered with snow and cannot access soil, they should break the snow and perform wudu with its water. If they fear for their safety, they should press the palm of their right hand onto the snow and move it with pressure, lifting it with the moisture it contains to wipe their face. Then they should place their left palm on the snow, repeating the process, and wipe their right hand from the elbow to the fingertips as if anointing it. Next, they place their right hand again on the snow as they did before and wipe their left hand from the elbow to the fingertips. They should then lift their hand to wipe their forehead and use the moisture on their hands from the snow to wipe their feet. Then they may pray, Allah (swt) willing. If they require purification by ghusl, they should treat the snow as described for wudu, wiping their head, face, and hands as if anointing, until they have covered all parts of the body. If they fear for their safety in doing so, they should delay the prayer until they can purify themselves with water or find soil for tayammum and make up the missed prayers, Allah (swt) willing.

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُجْنِبُ فِي اَلسَّفَرِ لاَ يَجِدُ إِلاَّ اَلثَّلْجَ قَالَ« يَغْتَسِلُ بِالثَّلْجِ أَوْ مَاءِ اَلنَّهَرِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Ja’far Muhammad ibn Ali, from Muhammad ibn Al-Hasan, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Ali ibn Isma’il, from Hammad ibn Isa, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdullah (a.s) about a man who becomes junub during travel and finds nothing but snow. Imam (a.s) said: "He should perform ghusl with the snow or with river water."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ كَانَ فِي اَلثَّلْجِ فَلْيَنْظُرْ لِبْدَ سَرْجِهِ فَيَتَيَمَّمُ مِنْ غُبَارِهِ أَوْ مِنْ شَيْءٍ مِنْهُ وَ إِذَا كَانَ فِي حَالٍ لاَ يَجِدُ إِلاَّ اَلطِّينَ فَلاَ بَأْسَ أَنْ يَتَيَمَّمَ مِنْهُ».

Narrated through this chain from Muhammad ibn Ahmad ibn Yahya, from Mu’awiyah ibn Hakim, from Abdullah ibn Al-Mughirah, from Ibn Bukayr, from Zurarah, from Abu Ja’far (a.s), who said: Imam (a.s) said: "If he is in snow, let him look to the padding of his saddle and perform tayammum with its dust or with something from it. And if he is in a situation where he finds nothing but mud, then there is no harm in performing tayammum with it."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا عِنْدَهُ فَقَالَ يُصِيبُنَا اَلدَّمَقُ وَ اَلثَّلْجُ وَ نُرِيدُ أَنْ نَتَوَضَّأَ وَ لاَ نَجِدُ إِلاَّ مَاءً جَامِداً فَكَيْفَ أَتَوَضَّأُ أَدْلُكُ بِهِ جِلْدِي قَالَ« نَعَمْ».

Narrated through this chain from Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Mu’awiyah ibn Shurayh, who said: A man asked Abu Abdullah (a.s) while I was present: "We encounter frost and snow and wish to perform ablution, but we find only frozen water. How should we perform ablution? Should we rub it on our skin?" Imam (a.s) said: "Yes."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعُبَيْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُجْنِبُ فِي اَلسَّفَرِ فَلاَ يَجِدُ إِلاَّ اَلثَّلْجَ أَوْ مَاءً جَامِداً قَالَ« هُوَ بِمَنْزِلَةِ اَلضَّرُورَةِ يَتَيَمَّمُ وَ لاَ أَرَى أَنْ يَعُودَ إِلَى هَذِهِ اَلْأَرْضِ اَلَّتِي تُوبِقُ دِينَهُ».

As for what was narrated by Muhammad ibn Ali ibn Mahboub, from Al-`Ubaydi, from Hammad ibn Isa, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdullah (a.s) about a man who becomes junub during travel and finds nothing but snow or frozen water. Imam (a.s) said: "It is considered a state of necessity; he should perform tayammum. However, I do not advise him to return to this land that endangers his religion."

فالوجه في هذا الخبر انه إذا لم يتمكن من استعماله من برد أو غيره يدل على ذلك ما رواه.

The implication of this narration is that if he is unable to use the frozen water due to cold or other reasons, this ruling applies. This is further clarified by another narration.

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ اَلْعَلَوِيِّ عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ اَلْجُنُبِ أَوْ عَلَى غَيْرِ وُضُوءٍ لاَ يَكُونُ مَعَهُ مَاءٌ وَ هُوَ يُصِيبُ ثَلْجاً وَ صَعِيداً أَيُّهُمَا أَفْضَلُ أَ يَتَيَمَّمُ أَمْ يَمْسَحُ بِالثَّلْجِ وَجْهَهُ قَالَ« اَلثَّلْجُ إِذَا بَلَّ رَأْسَهُ وَجَسَدَهُ أَفْضَلُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَغْتَسِلَ بِهِ فَلْيَتَيَمَّمْ

Narrated by Muhammad ibn Ali ibn Mahboub, from Muhammad ibn Ahmad al-Alawi, from al-Amraki, from Ali ibn Ja'far, from his brother Imam Musa ibn Ja'far (a.s), who said: I asked Imam (a.s) about a junub person or one not in a state of wudu who has no water but finds snow and clean earth. Which is better, to perform tayammum or to wipe his face with snow? Imam (a.s) said: "Snow is better if he wets his head and body with it. However, if he cannot perform ghusl with it, then he should perform tayammum."

ثم قال أيده الله تعالى( فان كان في أرض صخر أو أحجار ليس عليها تراب وضع يديه أيضا عليها ومسح وجهه وكفيه كما ذكرناه في تيممه بالتراب وليس عليه حرج في الصلاة بذلك لموضع الاضطرار ولا إعادة عليه). فالوجه في الدلالة عليه ان هذه الاحجار يطلق عليها اسم الارض وإذا اطلق عليها ذلك دخلت تحت الظاهر الذي قد تقدم ذكره. ثم قال أيده الله تعالى( ومتى وجد المتيمم الماء وتمكن منه ولم يخف على نفسه من الطهور به لم تجزه الصلاة حتى يتطهر به وليس عليه فيما صلى بتيمم قضاء).

Then he, (Shaykh (Al-Mufid), may Allah (swt) support him), said: "If someone is in a rocky or stony area without any soil, he should place his hands on the stones and wipe his face and hands as described in the tayammum of soil. There is no harm in praying with this due to the situation of necessity, and there is no obligation to repeat the prayer." The reasoning behind this ruling is that stones are referred to as part of the earth (ard). Since this term applies to them, they fall under the general ruling previously mentioned. He, (Shaykh (Al-Mufid), may Allah (swt) support him), also stated: "If the one performing tayammum finds water and is able to use it without fear for himself, then his prayer is not valid without performing ablution or ghusl with the water. However, there is no need to repeat the prayers performed with tayammum prior to finding water."

فَيَدُلُّ عَلَيْهِ مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« إِذَا لَمْ يَجِدِ اَلْمُسَافِرُ اَلْمَاءَ فَلْيَطْلُبْ مَادَامَ فِي اَلْوَقْتِ فَإِذَا خَافَ أَنْ يَفُوتَهُ اَلْوَقْتُ فَلْيَتَيَمَّمْ وَ لْيُصَلِّ فِي آخِرِ اَلْوَقْتِ فَإِذَا وَجَدَ اَلْمَاءَ فَلاَ قَضَاءَ عَلَيْهِ وَ لْيَتَوَضَّأْ لِمَا يَسْتَقْبِلُ».

Narrated by Shaykh (Al-Mufid), may Allah (swt) support him, from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Ibn Udhaynah, from Zurara, from one of the Imams (a.s): Imam (a.s) said: "If a traveler does not find water, he should search for it as long as he is within the time for prayer. If he fears that the time for prayer will pass, then he should perform tayammum and pray at the end of the time. If he later finds water, he does not need to repeat the prayer, but he should perform ablution (wudu) for any subsequent prayers."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا لَمْ يَجِدِ اَلرَّجُلُ طَهُوراً وَ كَانَ جُنُباً فَلْيَمْسَحْ مِنَ اَلْأَرْضِ وَ لْيُصَلِّ فَإِذَا وَجَدَ مَاءً فَلْيَغْتَسِلْ وَ قَدْ أَجْزَأَتْهُ صَلاَتُهُ اَلَّتِي صَلَّى»

Narrated by Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from al-Nadr, from Ibn Sinan, who said: I heard Abu Abdillah (a.s) say: "If a man cannot find water for purification and he is in a state of major ritual impurity (janabah), he should wipe (perform tayammum) with the earth and pray. When he finds water, he should perform ghusl, and the prayer he has already prayed suffices him."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحُسَيْنِ[ اَلْحُسَيْنِ خ ل] اَلْعَامِرِيِّ مَوْلَى مَسْعُودِ بْنِ مُوسَى قَالَ: حَدَّثَنِي مَنْ سَأَلَهُ عَنْ رَجُلٍ أَجْنَبَ فَلَمْ يَقْدِرْ عَلَى اَلْمَاءِ وَ حَضَرَتِ اَلصَّلاَةُ فَتَيَمَّمَ بِالصَّعِيدِ ثُمَّ مَرَّ بِالْمَاءِ وَ لَمْ يَغْتَسِلْ وَ اِنْتَظَرَ مَاءً آخَرَ وَرَاءَ ذَلِكَ فَدَخَلَ وَقْتُ اَلصَّلاَةِ اَلْأُخْرَى وَلَمْ يَنْتَهِ إِلَى اَلْمَاءِ وَ خَافَ فَوْتَ اَلصَّلاَةِ قَالَ« يَتَيَمَّمُ وَ يُصَلِّي فَإِنَّ تَيَمُّمَهُ اَلْأَوَّلَ اِنْتَقَضَ حِينَ مَرَّ بِالْمَاءِ وَ لَمْ يَغْتَسِلْ».

And with this chain of narration, from al-Husayn ibn Sa'id, from Ibn Sinan, from Ibn Maskan, from al-Husayn al-‘Amiri, the servant of Mas‘ud ibn Musa, who said: Someone narrated to me that he asked Imam (a.s) about a man who became in a state of major impurity (janabah) but could not find water, and the time for prayer arrived, so he performed tayammum with the soil. Then he passed by water but did not perform ghusl, waiting for another source of water. The time for the next prayer entered, and he still had not reached water, and he feared missing the prayer. Imam (a.s) said: "He should perform tayammum and pray, for his first tayammum became invalid when he passed by the water and did not perform ghusl."

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ تَيَمَّمَ فَصَلَّى ثُمَّ أَصَابَ اَلْمَاءَ فَقَالَ« أَمَّا أَنَا فَكُنْتُ فَاعِلاً إِنِّي كُنْتُ أَتَوَضَّأُ وَ أُعِيدُ».

As for the narration reported by Ahmad ibn Muhammad ibn ‘Isa, from Muhammad ibn Khalid, from al-Hasan ibn ‘Ali, from Yunus ibn Ya‘qub, from Mansur ibn Hazim: Abu ‘Abdillah (a.s) was asked regarding a man who performed tayammum and prayed, then found water. Imam (a.s) said: "As for me, I would have done it; indeed, I would have performed ablution (wudu’) and repeated the prayer."

فمعناه أنه إذا كان قد صلى في أول الوقت يجب عليه الاعادة، فاما إذا كان قد صلى في آخر الوقت فليس عليه إعادة الصلاة، والذي يدل على ذلك.

Its meaning is that if he had prayed at the beginning of the time, repeating the prayer is obligatory. However, if he had prayed at the end of the time, there is no obligation to repeat the prayer. What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ تَيَمَّمَ فَصَلَّى فَأَصَابَ بَعْدَ صَلاَتِهِ مَاءً أَ يَتَوَضَّأُ وَ يُعِيدُ اَلصَّلاَةَ أَمْ تَجُوزُ صَلاَتُهُ قَالَ« إِذَا وَجَدَ اَلْمَاءَ قَبْلَ أَنْ يَمْضِيَ اَلْوَقْتُ تَوَضَّأَ وَ أَعَادَ اَلصَّلاَةَ فَإِنْ مَضَى اَلْوَقْتُ فَلاَ إِعَادَةَ عَلَيْهِ».

What was narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa‘id, from Ya‘qub ibn Yaqtin, who said: I asked Abu al-Hasan (a.s) about a man who performed tayammum and prayed, and then after his prayer found water. Should he perform ablution (wudu’) and repeat the prayer, or is his prayer valid? Imam (a.s) said: "If he finds water before the time for the prayer has passed, he should perform ablution and repeat the prayer. However, if the time has passed, there is no need to repeat it."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« إِذَا لَمْ يَجِدِ اَلْمُسَافِرُ اَلْمَاءَ فَلْيُمْسِكْ مَا دَامَ فِي اَلْوَقْتِ فَإِذَا تَخَوَّفَ أَنْ يَفُوتَهُ فَلْيَتَيَمَّمْ وَ لْيُصَلِّ فِي آخِرِ اَلْوَقْتِ فَإِذَا وَجَدَ اَلْمَاءَ فَلاَ قَضَاءَ عَلَيْهِ وَ لْيَتَوَضَّأْ لِمَا يَسْتَقْبِلُ».

What was narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa‘id, from al-Qasim ibn ‘Urwah, from Ibn Bukayr, from Zurarah, from one of the Imams (a.s): Imam (a.s) said: "If the traveler does not find water, let him wait as long as the time (for the prayer) remains. If he fears that the time will pass, let him perform tayammum and pray at the end of the time. If he finds water afterward, there is no need for him to make up the prayer. However, he should perform ablution (wudu’) for future prayers."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ أَبِي هَمَّامٍ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ عَنْ أَبِي ذَرٍّ رَضِيَ اَللَّهُ عَنْهُ: أَنَّهُ أَتَى اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَ يَا رَسُولَ اَللَّهِ هَلَكْتُ جَامَعْتُ عَلَى غَيْرِ مَاءٍ قَالَ فَأَمَرَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِمَحْمِلٍ فَاسْتَتَرْتُ بِهِ وَ بِمَاءٍ فَاغْتَسَلْتُ أَنَا وَ هِيَ ثُمَّ قَالَ لِي« يَا أَبَا ذَرٍّ يَكْفِيكَ اَلصَّعِيدُ عَشْرَ سِنِينَ».

Muhammad ibn Ali ibn Mahbub narrated from al-‘Abbas ibn Ma‘ruf, from Abu Hammam, from Muhammad ibn Sa‘id ibn Ghazwan, from al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from his forefathers (a.s), from Abu Dharr (may Allah (swt) be pleased with him): Abu Dharr said: "I came to the Prophet (peace and blessings be upon him and his family) and said, 'O Messenger of Allah (swt), I have perished; I engaged in intercourse without water (for ghusl).' The Prophet (peace and blessings be upon him and his family) commanded that a mihmal (a portable covering) be brought, so I (Abu Dharr) concealed myself with it, and water was brought, so both she and I performed ghusl. Then Prophet (saws) said to me: 'O Abu Dharr, the earth suffices you (tayammum) for ten years.'"

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَإِنْ أَصَابَ اَلْمَاءَ وَ قَدْ صَلَّى بِتَيَمُّمٍ وَ هُوَ فِي وَقْتٍ قَالَ« تَمَّتْ صَلاَتُهُ وَ لاَ إِعَادَةَ عَلَيْهِ».

Al-Husayn ibn Sa‘id narrated from Hammad, from Hariz, from Zurara, who said: I said to Abu Ja‘far (a.s): "What if someone finds water after praying with tayammum and he is still within the time [of the prayer]?" Imam (a.s) said, "His prayer is complete, and there is no need for repetition."

المعنى فيه أنه حين صلى بتيمم هو في الوقت ولم يرد انه حين أصاب الماء كان في الوقت، لانه لو كان في وقت اصابته للماء الوقت باقيا لوجب عليه إعادة الصلاة حسب ما تقدم، وكذلك الخبر الذي رواه.

The meaning here is that when he prayed with tayammum, it was within the time of the prayer. It does not mean that he found water while still within the time [of the prayer]. If he had found water while the time for prayer remained, it would have been obligatory for him to repeat the prayer, as previously explained. Similarly, the same applies to the other narrations on this matter.

وَ كَذَلِكَ اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ: فِي رَجُلٍ تَيَمَّمَ وَ صَلَّى ثُمَّ أَصَابَ اَلْمَاءَ وَ هُوَ فِي وَقْتٍ قَالَ« قَدْ مَضَتْ صَلاَتُهُ وَ لْيَتَطَهَّرْ».

Muhammad ibn Ahmad ibn Yahya narrated from al-Hasan ibn Ali, from Ali ibn Asbat, from Ya‘qub ibn Salim: Abu ‘Abdullah (a.s) was asked regarding a man who performed tayammum and prayed, then found water while still within the time (for the prayer). Imam (a.s) said: "His prayer is valid, and let him purify himself."

فيحتمل ما ذكرناه من انه حين تيمم وصلى كان في الوقت لا أنه حين أصاب الماء كان الوقت باقيا، ويجوز أن يكون المراد أنه أصاب الماء وهو في الوقت غير أنه لم يفرغ من الصلاة على تمامها وإنما صلى منها ركعة أو ركعتين فقال: مضت صلاته يعني ما صلى منها. فاما قوله( وليتطهر) يكون محمولا على أنه يتطهر لما يستأنف من صلاة اخرى.

This narration can be interpreted as follows: when the man performed tayammum and prayed, it was during the time (for the prayer), not that he found the water while the time was still remaining. It is also possible that the meaning is that he found water within the time, but he had not completed his prayer in full, having only prayed one or two units (rak‘ahs). Therefore, the phrase "His prayer is valid" refers to the portion of the prayer he completed. As for the statement "and let him purify himself," it may be understood to mean that he should purify himself for another prayer he intends to perform.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ فِي اَلسَّفَرِ لاَ يَجِدُ اَلْمَاءَ ثُمَّ صَلَّى ثُمَّ أَتَى اَلْمَاءَ وَ عَلَيْهِ شَيْءٌ مِنَ اَلْوَقْتِ أَ يَمْضِي عَلَى صَلاَتِهِ أَمْ يَتَوَضَّأُ وَ يُعِيدُ اَلصَّلاَةَ قَالَ« يَمْضِي عَلَى صَلاَتِهِ فَإِنَّ رَبَّ اَلْمَاءِ هُوَ رَبُّ اَلتُّرَابِ».

Muhammad ibn Ali ibn Mahbub narrated from al-‘Abbas ibn Ma‘ruf, from ‘Abdullah ibn al-Mughira, from Mu‘awiyah ibn Maysarah, who said: I asked Abu ‘Abdullah (a.s) about a man in travel who does not find water, then prays, and later finds water while there is still some time left (for the prayer). Should he proceed with his prayer, or should he perform wudu' and repeat the prayer? Imam (a.s) said: "He proceeds with his prayer, for the Lord of water is also Lord of dust."

فالوجه في هذا الخبر أن قوله( ثم صلى) المراد به دخل في الصلاة ولا يكون قد فرغ منها فانه لا يجب عليه الانصراف بل ينبغي أن يمضي في صلاته ولو كان قد فرغ من صلاته والوقت باق كان عليه الاعادة على ما قدمناه

The interpretation of this narration is that the phrase "then prays" refers to him having entered the prayer but not yet completed it. In such a case, he is not required to interrupt the prayer; rather, he should continue with it. However, if he had already completed the prayer and the time for the prayer was still remaining, he would be obligated to repeat it, as mentioned earlier.

وَ مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ تَيَمَّمَ وَ صَلَّى ثُمَّ بَلَغَ اَلْمَاءَ قَبْلَ أَنْ يَخْرُجَ اَلْوَقْتُ فَقَالَ« لَيْسَ عَلَيْهِ إِعَادَةُ اَلصَّلاَةِ».

Ahmad ibn Muhammad narrated from ‘Uthman ibn ‘Isa, from ‘Abdullah ibn Muskan, from Abu Basir, said: I asked Abu ‘Abdullah (a.s) about a man who performed tayammum and prayed, then found water before the time of the prayer had ended. Imam (a.s) said: "He is not required to repeat the prayer."

فالوجه فيه ايضا ما قدمناه في الاخبار الاولة سواء. ثم قال أيده الله تعالى( ومن احتلم فخاف على نفسه من الغسل لشدة البرد أو كان به مرض يضره معه إستعماله الماء ضررا يخاف على نفسه منه تيمم وصلى فإذا أمكنه الغسل اغتسل لما يستأنف من الصلاة).

The interpretation of this narration aligns with what was previously mentioned in the earlier narrations, following the same reasoning. Then, the Shaykh (Al-Mufid), said: "If someone has a nocturnal emission and fears performing ghusl due to severe cold or an illness that makes using water harmful or life-threatening, they should perform tayammum and pray. When they are later able to perform ghusl, they should do so for the subsequent prayers."

فَأَخْبَرَنِي الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَمُحَمَّدِ بْنِ عِيسَى وَمُوسَى بْنِ عُمَرَ بْنِ يَزِيدَ الصَّيْقَلِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ فِي الرَّجُلِ تُصِيبُهُ الْجَنَابَةُ وَبِهِ قُرُوحٌ أَوْ جُرُوحٌ أَوْ يَكُونُ يَخَافُ عَلَى نَفْسِهِ الْبَرْدَ، قَالَ: لَا يَغْتَسِلُ، يَتَيَمَّمُ.

Ahmad ibn Muhammad narrated from his father, from Sa‘d ibn ‘Abdullah, from Muhammad ibn al-Husayn, Muhammad ibn ‘Isa, and Musa ibn ‘Umar ibn Yazid al-Sayqal, from Ahmad ibn Muhammad ibn Abi Nasr: Abu al-Hasan al-Ridha (a.s) was asked regarding a man who becomes in a state of janabah and has sores, wounds, or fears the cold for his life. Imam (a.s) said: "He should not perform ghusl; he should perform tayammum."

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَتْهُ جَنَابَةٌ فِي لَيْلَةٍ بَارِدَةٍ يَخَافُ عَلَى نَفْسِهِ اَلتَّلَفَ إِنِ اِغْتَسَلَ قَالَ «يَتَيَمَّمُ فَإِذَا أَمِنَ بِهِ اَلْبَرْدُ اِغْتَسَلَ وَ أَعَادَ اَلصَّلاَةَ».

As for the narration reported by Muhammad ibn Ahmad ibn Yahya from Muhammad ibn al-Husayn from Ja‘far ibn Bashir, from the one who narrated it from Abu ‘Abdullah (a.s), who said: I asked Imam (a.s) about a man who became in a state of janabah on a cold night and feared for his life if he performed ghusl. Imam (a.s) said: 'He should perform tayammum, and when the cold subsides, he should perform ghusl and repeat the prayer.'"

وَ قَدْ رَوَى هَذَا اَلْحَدِيثَ

This narration has also been transmitted (following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: مِثْلَ ذَلِكَ.

The narration transmitted by Sa‘d ibn ‘Abdullah from Muhammad ibn al-Husayn ibn Abi al-Khattab from Ja‘far ibn Bashir, from ‘Abdullah ibn Sinan or someone else, from Abu ‘Abdullah (a.s), contains a similar report.

فأول ما فيه أنه خبر مرسل منقطع الاسناد لان جعفر بن بشير في الرواية الاولى قال عمن رواه وهذا مجهول يجب إطراحه ،وفي الرواية الثانية قال عن عبد الله ابن سنان أو غيره فاورده وهو شاك فيه، وما يجري هذا المجرى لا يجب العمل به ،ولو صح الخبر على ما فيه لكان محمولا على من اجنب نفسه متعمدا وخاف على نفسه التلف فانه يتيمم ويصلي ويعيد الصلاة وإن كان الاولى له أن يغتسل على كل حال حسب ما نذكره من بعد، والذي يدل على أن من صلى بالتيمم وهو جنب لا يجب عليه إعادة الصلاة.

Regarding this narration, the following points are notable: 1. It is a mursal (interrupted) and disconnected narration because, in the first transmission, Ja‘far ibn Bashir states, “from the one who narrated it,” which is an unknown source, rendering the narration unreliable and subject to dismissal. 2. In the second transmission, Ja‘far ibn Bashir mentions, “from ‘Abdullah ibn Sinan or someone else,” showing uncertainty in the chain of narration, which further weakens its reliability. For narrations of this nature, which contain ambiguity or interruption in the chain, they are not considered binding evidence. However, if the narration were deemed reliable despite its weaknesses, it would be interpreted to apply to someone who deliberately caused themselves to be in a state of janabah and subsequently feared for their life due to cold conditions. In such cases, they would perform tayammum, offer their prayer, and then repeat it later when the conditions are favorable. However, the better course of action for them would still be to perform ghusl if possible, as will be elaborated upon later. Evidence further supports that someone who performs tayammum due to janabah and prays is not obligated to repeat the prayer.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اَلْعِيصِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَأْتِي اَلْمَاءَ وَ هُوَ جُنُبٌ وَقَدْ صَلَّى قَالَ« يَغْتَسِلُ وَ لاَ يُعِيدُ اَلصَّلاَةَ».

The narration transmitted by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa‘id, from Safwan, from al-‘Ays: I asked Abu ‘Abdullah (a.s) about a man who reaches water while in a state of janabah but has already prayed. Imam (a.s) replied: "He performs ghusl but does not repeat the prayer."

وَ هَذَا اَلْحَدِيثُ أَخْبَرَنَا بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ صَفْوَانَ عَنِ اَلْعِيصِ:

And this narration was also reported to us by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Muhammad ibn Yahya, from Muhammad ibn Ali ibn Mahbub, from Safwan, from al-‘Ays.

مِثْلَ ذَلِكَ.

The narration is the same as the one previously mentioned.

وَ بِهَذَا اَلْإِسْنَادِ أَعْنِي اَلْإِسْنَادَ اَلْأَوَّلَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَجْنَبَ فَتَيَمَّمَ بِالصَّعِيدِ وَ صَلَّى ثُمَّ وَجَدَ اَلْمَاءَ فَقَالَ« لاَ يُعِيدُ إِنَّ رَبَّ اَلْمَاءِ هُوَ رَبُّ اَلصَّعِيدِ فَقَدْ فَعَلَ أَحَدَ اَلطَّهُورَيْنِ».

And through this chain of narration, meaning the first chain, from Al-Husayn ibn Sa'id, from Hammad, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdullah (a.s) about a man who became junub, performed tayammum with the earth, and prayed, then later found water. Imam (a.s) said: "He does not repeat (the prayer), for the Lord (azj) of water is the Lord (azj) of the earth, and he has performed one of the two purifications."

وَبِهَذَا الْإِسْنَادِ عَنْ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ النَّضْرِ عَنْ ابْنِ سِنَانٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ يَقُولُ: إِذَا لَمْ يَجِدِ الرَّجُلُ طَهُورًا وَكَانَ جُنُبًا فَلْيَمْسَحْ مِنَ الْأَرْضِ وَلْيُصَلِّ، فَإِذَا وَجَدَ الْمَاءَ فَلْيَغْتَسِلْ، وَقَدْ أَجْزَأَتْهُ صَلَاتُهُ الَّتِي صَلَّى.

And through this chain of narration, from Al-Husayn ibn Sa'id, from Al-Nadr, from Ibn Sinan, who said: I heard Abu Abdullah (a.s) say: "If a man does not find purification material (water) and he is in a state of major impurity (janabah), let him wipe with the earth and pray. Then, when he finds water, let him perform ghusl, and the prayer he prayed has sufficed for him."

قال أيده الله تعالى( وإن أجنب نفسه مختارا وجب عليه الغسل وإن خاف منه على نفسه ولم يجزه التيمم).

He (may Allah (swt) support him) said: "If one deliberately causes himself to become junub, then ghusl is obligatory upon him, and if he fears harm from it, tayammum will not suffice for him."

يَدُلُّ عَلَيْهِ مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ رَفَعَهُ قَالَ:« إِنْ أَجْنَبَ نَفْسَهُ فَعَلَيْهِ أَنْ يَغْتَسِلَ عَلَى مَا كَانَ مِنْهُ وَ إِنِ اِحْتَلَمَ تَيَمَّمَ».

It is supported by what was reported to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, who raised it (the narration): "If a person deliberately causes himself to become in a state of janabah, then it is incumbent upon him to perform ghusl for what he has done. However, if he experiences a nocturnal emission (ihtilam), then he may perform tayammum."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ رَفَعَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ: سَأَلْتُهُ عَنْ مَجْدُورٍ أَصَابَتْهُ جَنَابَةٌ قَالَ« إِنْ كَانَ أَجْنَبَ هُوَ فَلْيَغْتَسِلْ وَ إِنْ كَانَ اِحْتَلَمَ فَلْيَتَيَمَّمْ».

And through this chain of transmission from Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad, from Ali ibn Ahmad, who raised it (the narration) from Abu ‘Abdullah (a.s): I asked Imam (a.s) about a person afflicted with smallpox who experienced janabah. Imam (a.s) said: "If he became impure due to intercourse (intentional), then he must perform ghusl (ritual bathing), but if it was due to a nocturnal emission (ihtilam), then he should perform tayammum (dry ablution).”"

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ وَ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ وَ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ عَبْدِ اَللَّهِ بْنِ سُلَيْمَانَ جَمِيعاً عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ كَانَ فِي أَرْضٍ بَارِدَةٍ فَتَخَوَّفَ إِنْ هُوَ اِغْتَسَلَ أَنْ يُصِيبَهُ عَنَتٌ مِنَ اَلْغُسْلِ كَيْفَ يَصْنَعُ قَالَ« يَغْتَسِلُ وَ إِنْ أَصَابَهُ مَا أَصَابَهُ» قَالَ وَ ذَكَرَ« أَنَّهُ كَانَ وَجِعاً شَدِيدَ اَلْوَجَعِ فَأَصَابَتْهُ جَنَابَةٌ وَ هُوَ فِي مَكَانٍ بَارِدٍ وَ كَانَتْ لَيْلَةٌ شَدِيدَةُ اَلرِّيحِ بَارِدَةٌ فَدَعَوْتُ اَلْغِلْمَةَ فَقُلْتُ لَهُمُ اِحْمِلُونِي فَاغْسِلُونِي فَقَالُوا إِنَّا نَخَافُ عَلَيْكَ فَقُلْتُ لَهُمْ لَيْسَ بُدٌّ فَحَمَلُونِي وَ وَضَعُونِي عَلَى خَشَبَاتٍ ثُمَّ صَبُّوا عَلَيَّ اَلْمَاءَ فَغَسَلُونِي».

And the Shaykh (Al-Mufid), may Allah (swt) support him, informed me from Abu Ja‘far Muhammad ibn Ali, from Muhammad ibn al-Hasan, from Sa‘d ibn ‘Abdullah and Ahmad ibn Idris, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from al-Nadr ibn Suwayd, from Hisham ibn Salim, from Sulayman ibn Khalid, and Hammad ibn ‘Isa, from Shu‘ayb, from Abu Basir, and Fadala from Husayn ibn ‘Uthman, from Ibn Muskan, from ‘Abdullah ibn Sulayman, all of them from Abu ‘Abdullah (a.s): Imam (a.s) was asked about a man who was in a cold land and feared harm from performing ghusl. What should he do? Imam (a.s) said: "He must perform ghusl, even if harm befalls him." He (Narrator) then mentioned: "I was severely ill, and janabah occurred to me while I was in a cold place during a severely windy and cold night. I called upon my attendants and said to them, 'Carry me and wash me.' They replied, 'We fear harm for you.' (from the cold). I told them: 'It is inevitable.' So, they carried me, placed me on wooden planks, poured water over me, and washed me."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ تُصِيبُهُ اَلْجَنَابَةُ فِي أَرْضٍ بَارِدَةٍ وَ لاَ يَجِدُ اَلْمَاءَ وَ عَسَى أَنْ يَكُونَ اَلْمَاءُ جَامِداً فَقَالَ« يَغْتَسِلُ عَلَى مَا كَانَ» حَدَّثَهُ رَجُلٌ أَنَّهُ فَعَلَ ذَلِكَ فَمَرِضَ شَهْراً مِنَ اَلْبَرْدِ فَقَالَ« اِغْتَسَلَ عَلَى مَا كَانَ فَإِنَّهُ لاَ بُدَّ مِنَ اَلْغُسْلِ» وَ ذَكَرَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« أَنَّهُ اُضْطُرَّ إِلَيْهِ وَ هُوَ مَرِيضٌ فَأَتَوْهُ بِهِ مُسَخَّناً فَاغْتَسَلَ» وَ قَالَ« لاَ بُدَّ مِنَ اَلْغُسْلِ».

And through this chain of transmission from Hammad, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu ‘Abdullah (a.s) about a man who becomes in a state of janabah in a cold land and cannot find water, or perhaps the water is frozen. Imam (a.s) said: "He must perform ghusl regardless of the circumstances." A man informed Imam (a.s) that he had done so and fell ill for a month due to the cold. Imam (a.s) replied: "He performed ghusl regardless, for ghusl is obligatory." Abu ‘Abdullah (a.s) further mentioned: "I was in a situation where I was compelled to do so while I was ill, and they brought me heated water, so I performed ghusl." Imam (a.s) also said: "Ghusl is indispensable."

وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ بِهَذَا اَلْإِسْنَادِ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ عَبْدِ اَللَّهِ بْنِ سُلَيْمَانَ مِثْلَ حَدِيثِ اَلنَّضْرِ.

And al-Husayn ibn Sa'id narrated through this chain from Fadalah, from Husayn ibn Uthman, from Ibn Maskan, from ‘Abdullah ibn Sulayman, a narration similar to the hadith of al-Nadr.

قال الشيخ أيده الله تعالى( والمتيمم يصلي بتيممه صلوات الليل والنهار كلها من الفرائض والنوافل ما لم يحدث شيئا ينقض الطهارة أو يتمكن من استعمال الماء، فإذا تمكن منه انتقض تيممه ووجب عليه الطهور به للصلاة فان فرط في ذلك حتى يفوته الماء ويصير إلى حال يضر به إستعمال الماء أعاد التيمم). يدل على ذلك قوله تعالى في آية الطهارة وانه تعالى أوجب الطهارة على القائم إلى الصلاة إذا وجد الماء ثم عطف عليه بالتيمم عند فقد الماء، والصلاة اسم الجنس فكأنه قال ان الطهارة تجزيكم لجنس الصلاة إذا وجدتم الماء فإذا فقدتموه اجزأكم التيمم لجنسها فكما انه لا تختص الطهارة بصلاة واحدة فكذلك التيمم، فان قيل: قوله تعالى( إذا قمتم إلى الصلاة) يدل على ايجاب الطهور أو التيمم إذا لم يكن الماء على كل قائم إلى الصلاة وهذا يقتضي وجوب التيمم لكل صلاة ،قلنا ظاهر الامر لا يدل على التكرار فلا يدل على اكثر من فعل مرة واحدة فليس يجب تكرر الطهارة والتيمم بتكرر القيام ،ألا ترى انكم تذهبون إلى أن الرجل لو قال لامرأته أنت طالق إذا دخلت الدار فلم يقتض قوله اكثر من دفعه واحدة عندكم ،ولو تكرر دخولها لم يتكرر وقوع الطلاق عليها، ويدل عليه أيضا.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "The one who performs tayammum can pray with that tayammum all the obligatory and recommended prayers of the day and night, as long as he does not do anything that invalidates the state of purity or gains access to water. If he gains access to water, his tayammum is nullified, and he must perform purification with water for prayer. If he neglects this until the water becomes unavailable again or using water becomes harmful to him, he must repeat the tayammum." This is supported by Allah (swt), the Almighty's statement in the verse of purification, where Allah (swt) obligates purification upon one who stands for prayer if water is available and then allows tayammum when water is unavailable. Prayer here is a generic term, implying that purification suffices for all prayers when water is available, just as tayammum suffices for all prayers when water is unavailable. Just as purification with water is not limited to single prayer, tayammum also is not restricted. If it is argued that Allah’s (swt) statement "If you rise for prayer" (Surah Al-Ma'idah 5:6) implies the necessity of purification or tayammum for every prayer, we respond that the apparent command does not indicate repetition. It only implies the act being performed once and does not necessitate repeated purification or tayammum for each instance of standing for prayer. Consider the example of someone saying to his wife, "You are divorced if you enter the house," which implies a single occurrence of divorce upon her first entry and does not repeat with each subsequent entry.

مَا أَخْبَرَنِي بِهِ الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ الْعَبَّاسِ عَنْ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا السَّلَامُ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ فَقَالَ: يَا رَسُولَ اللَّهِ هَلَكْتُ جَامَعْتُ عَلَى غَيْرِ مَاءٍ. قَالَ: فَأَمَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ بِمِحْمَلٍ فَاسْتَتَرْتُ بِهِ وَدَعَا بِمَاءٍ فَاغْتَسَلْتُ أَنَا وَهِيَ، ثُمَّ قَالَ: يَا أَبَا ذَرٍّ يَكْفِيكَ الصَّعِيدُ عَشْرَ سِنِينَ..

Narrated from the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Sa‘d ibn ‘Abdullah, from Muhammad ibn Ahmad ibn Yahya, from al-‘Abbas, from al-Sukuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from Abu Dharr, who said: He (Abu Dharr (a.s)) came to the Prophet (saws) and said: "O Messenger of Allah (swt), I have perished! I had relations without water (for ghusl)." The Prophet (saws), ordered for a mihmal (a portable covering), behind which he (Abu Dharr (a.s)) covered himself. Prophet (saws) then called for water, and both I (Abu Dharr (a.s)) and my wife performed ghusl (ritual washing). Prophet (saws) then said: "O Abu Dharr, the earth is sufficient for you (as purification) for ten years."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ وَ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ وَاِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :فِي رَجُلٍ تَيَمَّمَ قَالَ« يُجْزِيهِ ذَلِكَ إِلَى أَنْ يَجِدَ اَلْمَاءَ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Muhammad ibn al-Hasan al-Saffar and Sa‘d, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from Ibn Udhayna and Ibn Bukayr, from Zurara, from Abu ‘Abdullah (a.s): Imam (a.s) was asked regarding a man who performed tayammum. Imam (a.s) said: "It suffices him until he finds water."

وهذا الخبر على عمومه لانه لم يقيده بوقت دون وقت وإنما اطلق بانه يجزيه إلى وقت وجوده الماء.

This narration is general in its wording, as it does not specify any particular time but rather states that it suffices until water is found.

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي اَلرَّجُلُ بِتَيَمُّمٍ وَاحِدٍ صَلاَةَ اَللَّيْلِ وَ اَلنَّهَارِ كُلَّهَا فَقَالَ« نَعَمْ مَا لَمْ يُحْدِثْ أَوْ يُصِبْ مَاءً» قُلْتُ فَإِنْ أَصَابَ اَلْمَاءَ وَ رَجَا أَنْ يَقْدِرَ عَلَى مَاءٍ آخَرَ وَ ظَنَّ أَنَّهُ يَقْدِرُ عَلَيْهِ فَلَمَّا أَرَادَهُ تَعَسَّرَ عَلَيْهِ ذَلِكَ قَالَ «يَنْقُضُ ذَلِكَ تَيَمُّمَهُ وَ عَلَيْهِ أَنْ يُعِيدَ اَلتَّيَمُّمَ» قُلْتُ فَإِنْ أَصَابَ اَلْمَاءَ وَ قَدْ دَخَلَ فِي اَلصَّلاَةِ قَالَ« فَلْيَنْصَرِفْ فَلْيَتَوَضَّأْ مَا لَمْ يَرْكَعْ فَإِنْ كَانَ قَدْ رَكَعَ فَلْيَمْضِ فِي صَلاَتِهِ فَإِنَّ اَلتَّيَمُّمَ أَحَدُ اَلطَّهُورَيْنِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, through this chain from al-Husayn ibn Sa‘id, from Hammad, from Hariz, from Zurara: I said to Abu Ja‘far (a.s): "Can a man perform all the prayers of the night and day with a single tayammum?" Imam (a.s) said: "Yes, as long as he does not become impure or find water." I said: "If he finds water and expects to reach another source of water, but when he attempts to do so, it becomes difficult for him, what should he do?" Imam (a.s) said: "This invalidates his tayammum, and he must repeat the tayammum." I said: "If he finds water after beginning the prayer, what should he do?" Imam (a.s) said: "He should leave the prayer and perform ablution (wudu) if he has not yet bowed (ruku‘). But if he has already bowed, he should continue his prayer, for tayammum is one of the two purifications."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يَجِدُ اَلْمَاءَ أَ يَتَيَمَّمُ لِكُلِّ صَلاَةٍ فَقَالَ« لاَ هُوَ بِمَنْزِلَةِ اَلْمَاءِ».

Al-Husayn ibn Sa‘id narrated from Fadalah, from Hammad ibn ‘Uthman: I asked Abu ‘Abdullah (a.s) about a man who does not find water. Should he perform tayammum for every prayer? Imam (a.s) said: "No, it (tayammum) is in the same position as water."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ أَبِي هَمَّامٍ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِأَنْ يُصَلِّيَ صَلاَةَ اَللَّيْلِ وَ اَلنَّهَارِ بِتَيَمُّمٍ وَاحِدٍ مَا لَمْ يُحْدِثْ أَوْ يُصِبِ اَلْمَاءَ».

Muhammad ibn Ali ibn Mahbub narrated from al-‘Abbas, from Abu Hammam, from Muhammad ibn Sa‘id ibn Ghazwan, from al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from his forefathers (a.s): Imam (a.s) said: "There is no harm in performing both the night and day prayers with a single tayammum as long as he does not invalidate it or find water."

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ أَبِي هَمَّامٍ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُتَيَمَّمُ لِكُلِّ صَلاَةٍ حَتَّى يُوجَدَ اَلْمَاءُ».

As for the narration reported by Muhammad ibn Ali ibn Mahbub from al-‘Abbas, from Abu Hammam, from Imam al-Ridha (a.s): Imam (a.s) said: "One performs tayammum for every prayer until water is found."

وَ هَذَا اَلْحَدِيثُ رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَبَّاسِ عَنْ أَبِي هَمَّامٍ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ:« لاَ يَتَمَتَّعُ بِالتَّيَمُّمِ إِلاَّ صَلاَةٌ وَاحِدَةٌ وَ نَافِلَتُهَا».

The narration transmitted by Muhammad ibn Ahmad ibn Yahya from al-‘Abbas, from Abu Hammam, from Muhammad ibn Sa‘id ibn Ghazwan, from al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from his forefathers (a.s): Imam (a.s) said: "One cannot benefit from a single tayammum except for one obligatory prayer and its associated supererogatory prayer."

فهذان الحديثان مختلفا اللفظ والراوي واحد لان أبا همام روى عن الرضا عليه السلام في رواية محمد بن علي بن محبوب ،وفي رواية محمد بن أحمد بن يحيى رواه عن محمد بن سعيد ابن غزوان والحكم واحد، وهذا مما يضعف الاحتجاج بالخبر، ثم لو صح الخبر لكان محمولا على الاستحباب كما يحمل تجديد الوضوء على الاستحباب وإن كان لا خلاف في إستباحة صلوات كثيرة به، ويحتمل أيضا أن يكون أراد يتيمم لكل صلاة إذا كان قدر على الماء فيما بين الصلاتين لانه إذا إحتمل أن يكون المراد به ما ذكرنا بطل الاحتجاج به، وقد روى هذا الراوي ما يضاد هذا الخبر، ويدل على ما ذهبت إليه.

These two narrations differ in wording, though the narrator (Abu Hammam) is the same. In one narration, Abu Hammam reports from Imam al-Ridha (a.s), as recorded by Muhammad ibn Ali ibn Mahbub, while in the other narration, recorded by Muhammad ibn Ahmad ibn Yahya, it is attributed to Muhammad ibn Sa‘id ibn Ghazwan. This variation weakens the reliability of the report. If the narration were authentic, it could be interpreted as recommending tayammum for each prayer out of desirability, akin to the recommendation for renewing wudu, even though performing multiple prayers with a single wudu is permissible by consensus. Another possibility is that the statement refers to a situation where water becomes available between prayers, in which case tayammum would no longer suffice, and wudu would become obligatory. Moreover, Abu Hammam has also narrated reports that contradict this narration and align with the interpretation that multiple prayers can be performed with one tayammum, supporting the position we have adopted.

مَا أَخْبَرَنِي بِهِ الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَالْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِيهِ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ الْعَبَّاسِ عَنْ أَبِي هَمَّامٍ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِمُ السَّلَامُ قَالَ: لَا بَأْسَ بِأَنْ يُصَلِّيَ صَلَاةَ اللَّيْلِ وَالنَّهَارِ بِتَيَمُّمٍ وَاحِدٍ مَا لَمْ يُحْدِثْ أَوْ يُصِيبَ الْمَاءَ.

The narration transmitted by the Shaykh (Al-Mufid), may Allah (swt) support him, through Ahmad ibn Muhammad from his father, from Muhammad ibn Yahya and al-Husayn ibn ‘Ubayd Allah (swt), from Ahmad ibn Muhammad ibn Yahya, from his father Muhammad ibn Yahya, from Muhammad ibn Ali ibn Mahbub, from al-‘Abbas, from Abu Hammam, from Muhammad ibn Sa‘id, from al-Sakuni, from Ja‘far ibn Muhammad, from his father (a.s): Imam (a.s) said: "There is no issue if one prays the prayers of the night and day with a single tayammum, as long as he does not invalidate it or come upon water."

ثم قال أيده الله تعالى( ومن فقد الماء فلا يتيمم حتى يدخل وقت الصلاة ثم يطلبه أمامه وعن يمينه وعن شماله مقدار رمية سهمين من كل جهة ان كانت الارض سهلة، وإن كانت حزنة طلبه في كل جهة مقدار رمية سهم فان لم يجد فليتيمم في آخر أوقات الصلاة عند الاياس منه ثم صلى بتيممه الذي شرحناه). قد مضى فيما تقدم ما يدل على وجوب الطلب للماء على ما قدره رمية سهمين مع زوال الخوف وإن مع حصول الخوف لا يجب الطلب، ويؤكد ذلك.

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "Whoever lacks water should not perform tayammum until the time of prayer enters. Then he should search for it ahead, to his right, and to his left up to the distance of two arrow shots in each direction if the land is flat. If the terrain is rugged, he should search in every direction up to one arrow shot. If he does not find water, he should perform tayammum at the last moments of the prayer's time, when he has lost hope of finding water, and then pray with the tayammum as explained." This aligns with what has been previously mentioned, regarding the obligation of seeking water up to the extent of two arrow shots if there is no fear. If fear is present, searching is not required. This is further supported by related evidence.

مَا رَوَاهُ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« يُطْلَبُ اَلْمَاءُ فِي اَلسَّفَرِ إِنْ كَانَتِ اَلْحُزُونَةُ فَغَلْوَةَ سَهْمٍ وَإِنْ كَانَتْ سُهُولَةٌ فَغَلْوَتَيْنِ لاَ يُطْلَبُ أَكْثَرَ مِنْ ذَلِكَ».

The narration transmitted by Muhammad ibn al-Hasan al-Saffar from Ibrahim ibn Hashim, from al-Nawfali, from al-Sakuni, from Imam Ja‘far ibn Muhammad (a.s), from his father (a.s), from Imam Ali (a.s): Imam (a.s) said: "In a journey, water should be sought: if the terrain is rugged, then to the extent of one arrow shot, and if it is flat, then to the extent of two arrow shots. More than that is not required."

ولا ينافي هذا ما رواه.

This does not contradict what has been narrated elsewhere.

مَارَوَاهُ سَعْدٌ عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَتَيَمَّمُ وَ أُصَلِّي ثُمَّ أَجِدُ اَلْمَاءَ وَ قَدْ بَقِيَ عَلَيَّ وَقْتٌ فَقَالَ« لاَ تُعِدِ اَلصَّلاَةَ فَإِنَّ رَبَّ اَلْمَاءِ هُوَ رَبُّ اَلصَّعِيدِ» فَقَالَ لَهُ دَاوُدُ بْنُ كَثِيرٍ اَلرَّقِّيُّ أَ فَأَطْلُبُ اَلْمَاءَ يَمِيناً وَ شِمَالاً فَقَالَ« لاَ تَطْلُبِ اَلْمَاءَ يَمِيناً وَ لاَ شِمَالاً وَ لاَ فِي بِئْرٍ إِنْ وَجَدْتَهُ عَلَى اَلطَّرِيقِ فَتَوَضَّأْ وَ إِنْ لَمْ تَجِدْهُ فَامْضِ».

The narration transmitted by Sa‘d from al-Hasan ibn Musa al-Khashshab, from Ali ibn Asbat, from Ali ibn Salim, from Abu Abdullah (a.s), where he said: I asked Imam (a.s): "I perform tayammum and pray, then I find water while there is still time remaining. Should I repeat the prayer?" Imam (a.s) replied: "Do not repeat the prayer, for the Lord (azj) of water is the Lord (azj) of the earth." Then Dawood ibn Kathir al-Raqi asked Imam (a.s): "Should I seek water to my right and left?" Imam (a.s) replied: "Do not search for water to your right, left, or in a well. If you find it along the way, then perform ablution; otherwise, proceed."

لان الوجه في هذا الخبر حال الخوف والضرورة، والذي يدل على ان التيمم إنما يجب في آخر الوقت.

The context of this narration relates to a state of fear or necessity. Moreover, it indicates that tayammum is only obligatory at the end of the prayer's prescribed time, which is clarified through other supporting evidences.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُهُ يَقُولُ:« إِذَا لَمْ تَجِدْ مَاءً وَ أَرَدْتَ اَلتَّيَمُّمَ فَأَخِّرِ اَلتَّيَمُّمَ إِلَى آخِرِ اَلْوَقْتِ فَإِنْ فَاتَكَ اَلْمَاءُ لاَ تَفُتْكَ اَلْأَرْضُ».

The narration reported by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan, from al-‘Ala’, from Muhammad ibn Muslim, who said: I heard Imam (a.s) say: "If you do not find water and intend to perform tayammum, delay tayammum until the end of prayer time. If water eludes you, the earth will not fail you."

وَبِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ ابْنِ أَبِي عُمَيْرٍ عَنْ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا السَّلَامُ قَالَ: إِذَا لَمْ يَجِدِ الْمُسَافِرُ الْمَاءَ فَلْيَطْلُبْ مَا دَامَ فِي الْوَقْتِ، فَإِذَا خَافَ أَنْ يَفُوتَهُ الْوَقْتُ فَلْيَتَيَمَّمْ وَلْيُصَلِّ فِي آخِرِ الْوَقْتِ، فَإِذَا وَجَدَ الْمَاءَ فَلَا قَضَاءَ عَلَيْهِ وَلْيَتَوَضَّأْ لِمَا يَسْتَقْبِلُ.

The narration reported through this chain from Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Ibn Udhayna, from Zurara, from one of the Imams (a.s): Imam (a.s) said: "If a traveler does not find water, let him seek it as long as he is within the time (for prayer). If he fears that the time will elapse, then he should perform tayammum and pray at the end of the time. If he later finds water, there is no need for him to repeat the prayer, but he should perform ablution (wudu’) for future prayers."

ثم قال أيده الله تعالى( ومن قام إلى صلاة بتيمم لفقد الماء ثم وجده بعد قيامه فيها فانه إن كان كبر تكبيرة الاحرام فليس عليه الانصراف من الصلاة، وإن لم يكن كبرها فلينصرف وليتطهر ثم ليستأنف الصلاة إن شاء الله تعالى). أقوى ما يدل عليه ان المتيمم مسوغ له الدخول بتيممه في الصلاة فإذا دخل في الصلاة لا نوجب عليه الانصراف إلا بدليل يقطع العذر وليس هاهنا ما يقطع العذر وإن من دخل في الصلاة بتيمم ثم وجد الماء يجب عليه الانصراف عنها.

The Shaykh (Al-Mufid), may Allah (swt) support him, then said: "If one begins a prayer with tayammum due to the absence of water, and then finds water after starting the prayer, if he has already recited the opening takbir of the prayer, he should not leave the prayer. However, if he has not yet recited the opening takbir, he should leave, perform wudu’, and restart the prayer, if Allah (swt) wills." The strongest evidence supporting this is that tayammum provides a legitimate excuse for entering prayer. Once the prayer has been started with tayammum, there is no obligation to leave it unless there is definitive evidence to invalidate the excuse. There is no such evidence here requiring one to leave a prayer initiated with tayammum after finding water.

رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ اَلْبَزَنْطِيُّ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ تَيَمَّمَ ثُمَّ دَخَلَ فِي اَلصَّلاَةِ وَ قَدْ كَانَ طَلَبَ اَلْمَاءَ فَلَمْ يَقْدِرْ عَلَيْهِ ثُمَّ يُؤْتَى بِالْمَاءِ حِينَ يَدْخُلُ فِي اَلصَّلاَةِ قَالَ« يَمْضِي فِي اَلصَّلاَةِ وَ اِعْلَمْ أَنَّهُ لَيْسَ يَنْبَغِي لِأَحَدٍ أَنْ يَتَيَمَّمَ إِلاَّ فِي آخِرِ اَلْوَقْتِ».

The narration reported by Ahmad ibn Muhammad ibn Abi Nasr al-Bazanti, who said Muhammad ibn Sama‘ah narrated to me, from Muhammad ibn Humran, from Abu Abdullah (a.s): I asked Imam (a.s) about a man who performed tayammum and then entered the prayer after having searched for water but could not find it. Then, while he is in the prayer, water is brought to him. Imam (a.s) said: 'He should continue in the prayer. And know that no one should perform tayammum except at the end of the prayer time.'"

وما روي من الاخبار بأنه ينصرف عنه ما لم يركع فمعناها انه إذا كان الوقت ممتدا لانصرافه والتوضؤ بالماء، ومتى كان الامر على هذا فانما يوجب عليه الانصراف لانه قد دخل في الصلاة في غير وقتها لان وقتها آخر الوقت وعند تضيق الزمان وانه متى لم يصلها فاتته ومتى كان الوقت ممتدا يجب عليه الانصراف والتوضؤ حسب ما وردت به الاخبار، وقد دل على ذلك رواية البزنطي وقوله انه لا ينبغى التيمم إلا في آخر الوقت وبيناه أيضا فيما تقدم فيما رواه محمد بن مسلم وزرارة وانه لا يجوز التيمم إلا في آخر الوقت، ومما ورد في ذلك.

Regarding other narrations that suggest he should leave the prayer unless he has bowed (rukuʿ), their meaning is that this applies if the time still allows him to leave, perform ablution (wudu’), and offer the prayer within its permissible time. In such cases, leaving the prayer is required because he entered it outside its preferred time. The preferred time for prayer is at the end of the permissible period, when time becomes constrained, and missing the prayer becomes a risk. When the time remains sufficient, he must leave the prayer and perform wudu’, as indicated in the narrations. This understanding is supported by al-Bazanti’s narration, emphasizing that tayammum should not be performed except at the end of the time. This principle has also been clarified in previous narrations, such as those by Muhammad ibn Muslim and Zurara, which confirm that tayammum is only valid at the end of the prayer time. Additional supporting narrations reinforce this view.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ عَاصِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يَجِدُ اَلْمَاءَ فَيَتَيَمَّمُ وَ يَقُومُ فِي اَلصَّلاَةِ فَجَاءَ اَلْغُلاَمُ فَقَالَ هُوَ ذَا اَلْمَاءُ فَقَالَ« إِنْ كَانَ لَمْ يَرْكَعْ فَلْيَنْصَرِفْ وَ لْيَتَوَضَّأْ وَ إِنْ كَانَ رَكَعَ فَلْيَمْضِ فِي صَلاَتِهِ».

The narration reported by Shaykh (Al-Mufid), may Allah (swt) support him, from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from al-Husayn ibn Muhammad, from Mu‘alla ibn Muhammad, from al-Washsha’, from Aban ibn Uthman, from Abdullah ibn Asim, who said: I asked Abu Abdullah (a.s) about a man who does not find water and performs tayammum. While he is in prayer, a servant comes and says: 'Here is water.' Imam (a.s) said: 'If he has not yet bowed (rukuʿ), he should leave the prayer and perform ablution (wudu’). But if he has already bowed, he should continue his prayer.'"

وَ رَوَى هَذَا اَلْحَدِيثَ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ عَاصِمٍ: مِثْلَهُ.

This narration (H.591) has also been reported by Al-Husayn ibn Sa‘id, from al-Qasim ibn Muhammad, from Aban ibn Uthman, from Abdullah ibn Asim, with same content.

وَ رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْحَسَنِ بْنِ اَلْحُسَيْنِ اَللُّؤْلُؤِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَاصِمٍ ث

This narration (H.591) has also been reported by Muhammad ibn Ali ibn Mahbub, from al-Hasan ibn al-Husayn al-Lu’lu’i, from Ja‘far ibn Bashir, from Abdullah ibn Asim.

م قال أيده الله تعالى( ولو أن متيمما دخل في الصلاة فاحدث ما ينقض الوضوء من غير تعمد ووجد الماء لكان عليه أن يتطهر ويبني على ما مضى من صلاته ما لم ينحرف عن الصلاة إلى استدبارها أو يتكلم عامدا بما ليس من الصلاة).

Then, Shaykh (Al-Mufid), may Allah (swt) support him, stated: If a person in a state of tayammum entered the prayer and invalidated their state of purification without deliberate intent, and subsequently found water, they should perform purification (ablution) and continue their prayer from where they left off, provided they did not turn their back on the qibla or intentionally speak words unrelated to the prayer.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ وَ أَخْبَرَنِي اَلْحُسَيْنُ بْنُ عُبَيْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِيهِ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ دَخَلَ فِي اَلصَّلاَةِ وَ هُوَ مُتَيَمِّمٌ فَصَلَّى رَكْعَةً ثُمَّ أَحْدَثَ فَأَصَابَ اَلْمَاءَ قَالَ« يَخْرُجُ وَ يَتَوَضَّأُ ثُمَّ يَبْنِي عَلَى مَا مَضَى مِنْ صَلاَتِهِ اَلَّتِي صَلَّى بِالتَّيَمُّمِ».

This narration was reported to me by Shaykh (Al-Mufid), may Allah (swt) support him - from Ahmad ibn Muhammad, from his father, from Muhammad ibn Yahya, from Muhammad ibn Ali ibn Mahbub. Additionally, I was informed by al-Husayn ibn Ubaydullah from Ahmad ibn Muhammad ibn Yahya, from his father Muhammad ibn Yahya, from Muhammad ibn Ali ibn Mahbub, from al-Abbas, from Hammad ibn Isa, from Hariz, from Zurara, from Muhammad ibn Muslim, who reported from one of the Imams (a.s): I asked Imam (a.s) about a man who started his prayer while in a state of tayammum, prayed one rak‘ah, and then invalidated his state of purification and found water. Imam (a.s) said: "He should leave, perform ablution, and then continue his prayer from where he left off, the part he prayed with tayammum."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ فِي رَجُلٍ لَمْ يُصِبِ اَلْمَاءَ وَ حَضَرَتِ اَلصَّلاَةُ فَتَيَمَّمَ وَ صَلَّى رَكْعَتَيْنِ ثُمَّ أَصَابَ اَلْمَاءَ أَ يَنْقُضُ اَلرَّكْعَتَيْنِ أَوْ يَقْطَعُهُمَا وَ يَتَوَضَّأُ ثُمَّ يُصَلِّي قَالَ« لاَ وَ لَكِنَّهُ يَمْضِي فِي صَلاَتِهِ وَ لاَ يَنْقُضُهَا لِمَكَانِ أَنَّهُ دَخَلَهَا وَ هُوَ عَلَى طَهُورٍ بِتَيَمُّمٍ» قَالَ زُرَارَةُ فَقُلْتُ لَهُ دَخَلَهَا وَ هُوَ مُتَيَمِّمٌ فَصَلَّى رَكْعَةً وَ أَحْدَثَ فَأَصَابَ مَاءً قَالَ« يَخْرُجُ وَ يَتَوَضَّأُ وَ يَبْنِي عَلَى مَا مَضَى مِنْ صَلاَتِهِ اَلَّتِي صَلَّى بِالتَّيَمُّمِ».

Muhammad, from his father, from Muhammad ibn al-Hasan al-Saffar, from Ahmad ibn Muhammad ibn Isa, from al-Husayn ibn Sa‘id, from Hammad, from Hariz, from Zurara and Muhammad ibn Muslim. I said: "What about a man who does not find water, and the time for prayer arrives, so he performs tayammum and prays two rak‘ahs, then finds water? Should he nullify the two rak‘ahs or stop them, perform ablution, and then pray?" Imam (a.s) said: "No, rather he should continue his prayer and not nullify it because he started it while in a state of purification by tayammum." Zurara said: "I asked Imam (a.s): What if he entered the prayer with tayammum, prayed one rak‘ah, then invalidated his purification and found water?" Imam (a.s) said: "He should leave, perform ablution, and continue from where he left off in the prayer he had started with tayammum."

ولا يلزم مثل ذلك في المتوضي إذا صلى ثم أحدث أن يبني على ما مضى من صلاته لان الشريعة منعت من ذلك وهو انه لا خلاف بين أصحابنا ان من أحدث في الصلاة ما يقطع صلاته يجب عليه استينافها، ويدل عليه أيضا

This ruling does not apply in the same way to one who performed ablution, prayed, and then invalidated his ablution during prayer, as the shariah prevents continuing the prayer in this case. There is no disagreement among our companions that if a person invalidates their prayer through an action that nullifies it, they must restart the prayer. This is further substantiated by evidence.

مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ اَلْقَاسِمِ بْنِ فُضَيْلِ بْنِ يَسَارٍ عَنِ اَلْحَسَنِ بْنِ اَلْجَهْمِ قَالَ: سَأَلْتُهُ يَعْنِي أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَلَّى اَلظُّهْرَ أَوِ اَلْعَصْرَ فَأَحْدَثَ حِينَ جَلَسَ فِي اَلرَّابِعَةِ فَقَالَ« إِنْ كَانَ قَالَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ فَلاَ يُعِيدُ وَ إِنْ كَانَ لَمْ يَشْهَدْ قَبْلَ أَنْ يُحْدِثَ فَلْيُعِدْ».

This narration is reported by Muhammad ibn Ahmad ibn Yahya, from ‘Abbad ibn Sulayman, from Sa‘d ibn Sa‘d, from Muhammad ibn al-Qasim ibn Fudayl ibn Yasar, from al-Hasan ibn al-Jahm, who said: I asked Abu al-Hasan (a.s) about a man who prayed Dhuhr or ‘Asr and invalidated his wudu after sitting in the fourth rak‘ah. Imam (a.s) said: 'If he had already recited Ashhadu an la ilaha illa Allah (swt) wa anna Muhammadan Rasul Allah (swt) (the testimony of faith) before invalidating his wudu, then he does not need to repeat the prayer. However, if he had not recited the testimony of faith before invalidating his wudu, then he must repeat the prayer.'"

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« فِي اَلرَّجُلِ يَكُونُ فِي صَلاَتِهِ فَيَخْرُجُ مِنْهُ حَبُّ اَلْقَرْعِ فَلَيْسَ عَلَيْهِ شَيْءٌ وَ لَمْ يَنْقُضْ وُضُوءَهُ وَ إِنْ خَرَجَ مُتَلَطِّخاً بِالْعَذِرَةِ فَعَلَيْهِ أَنْ يُعِيدَ اَلْوُضُوءَ وَ إِنْ كَانَ فِي صَلاَتِهِ قَطَعَ اَلصَّلاَةَ وَ أَعَادَ اَلْوُضُوءَ وَ اَلصَّلاَةَ».

This narration is reported by Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar ibn Musa, from Abu ‘Abdillah (a.s): Imam (a.s) was asked regarding a man who is in prayer, and something like a (small) seed exits out from him. Imam (a.s) said: “It does not require anything from him, and it does not invalidate his wudu. However, if what exits is soiled with excrement (al-‘adhira), then he must renew his wudu. If this occurs while he is in prayer, he must interrupt the prayer, redo the wudu, and repeat the prayer."

ثم قال أيده الله تعالى( فان أحدث ذلك متعمدا كان عليه أن يتطهر ويستأنف الصلاة من أولها). إذا ثبت بما يدل عليه في المستقبل ان هذه الاشياء التي هي الكلام على سبيل العمد أو الانحراف إلى استدبار القبلة عامدا أو احداث حدث مما يقطع الصلاة ثبت انه يجب استينافها ونحن نذكر فيما بعد إن شاء الله تعالى ما يدل على ذلك ما فيه مقنع إن شاء الله تعالى.

The Shaykh (Al-Mufid), may Allah (swt) support him, further stated: "If this happens deliberately, then he is required to purify himself and start the prayer again from its beginning." This establishes that intentional actions such as speaking deliberately, turning away from the qibla intentionally, or invalidating the state of purity (hadath) during prayer necessitate starting the prayer anew. Further clarification on this matter, with sufficient evidence, will be mentioned later, if Allah (swt) willing.