Explanation of the Rulings of Tayammum.

The Shaykh : Is this the verse? It appears that I have moved to the verse in Surat al-Ma'idah: . If you are ill, or you fear using water for ghusl or wudu', then perform tayammum. That is, intend a good place of the earth, meaning a pure place . Likewise, if a person is traveling, he is not required to burden himself by carrying water. When the time for prayer arrives, he performs tayammum. Tayammum removes the state of ritual impurity, meaning that if you perform tayammum for wudu' or ghusl, it is as if you had performed wudu' or ghusl. Based on this, you are not required to perform tayammum for the time of every prayer. If you perform tayammum for the Fajr prayer and remain in a state of purity until the Zuhr prayer, there is no need to repeat the tayammum. Rather, you pray with the previous tayammum. Why? Because tayammum is a purifier that removes the state of ritual impurity. The evidence for this is the saying of the Prophet (peace and blessings be upon him): . As for the statement of some scholars (may Allah have mercy on them): "Tayammum is a permissibility, not a remover of impurity, and it is restricted to the time of prayer", this is a weak opinion, and the evidence is against it. If you perform tayammum, it is exactly like purifying yourself with water, with the exception that if you find water while you are in a state of tayammum due to the absence of water, you must use it, by explicit text and scholarly consensus.
As for the explicit text: it is in the long hadith of 'Imran ibn Husayn, which al-Bukhari (may Allah have mercy on him) narrated, in the story of the man whom the Prophet (peace and blessings be upon him) found sitting apart, not praying with the people. He said: Why? Meaning he had major ritual impurity and had no water with him. The Prophet (peace and blessings be upon him) said: . What is the dust? The dust of the earth, and that is sufficient for you. Then water came to the Prophet (peace and blessings be upon him and his family), and he gave the people to drink from it, and they were satisfied, and some remained. He said to the man who had performed tayammum: . He ordered him to perform ghusl, even though he had already performed tayammum. But when he found water, the tayammum became invalid. Among the examples of the general public is: "If water is present—what?—the tayammum is invalid". Another piece of evidence is that the Prophet (peace and blessings be upon him) said: meaning his purification . So tayammum removes the state of ritual impurity. But if water is found, what happens? The tayammum is invalid, and he must use the water. And His saying: . What is the boundary of the face? The student.
The student: In length, from the hairline to the chin. In width, from ear to ear.

The Shaykh : Well done. In width, from ear to ear. And in length, the respondent says, from the hairline to the bottom of the beard. Good. People differ regarding the hairline. Some people are bald, and hair does not grow except at the back. And some people are bald on the forehead, meaning hair grows on their forehead. So by what do we judge? The scholars said: "The usual, predominant case is considered". But some of them defined the face by another boundary. He said: "The boundary of the face is from the curve of the forehead" and did not restrict it to the hair. This is closer, because at the curve of the forehead, the facing ends. And the face is taken from the concept of facing. Based on this, we say that the boundary of the face is from the curve of the forehead to the bottom of the beard in length. And from ear to ear in width.
As for His saying, the Exalted: , the intended meaning of "hands" is the palms, because when "hand" is used in a general sense, it means the palm. Pay attention to this rule: "When the hand is used in a general sense, it means the palm". And if it is restricted by something, it is restricted by that. The evidence for this is His saying, the Exalted: , and what is cut from the thief is the palm. So His saying, the Exalted: means your palms. It is not correct to analogize this to wudu', which extends to the elbow, due to the difference in ruling between tayammum and purification with water. The hadith of 'Ammar ibn Yasir indicates that the intended meaning of "hand" is the palm. 'Ammar ibn Yasir (may Allah be pleased with him) was sent by the Prophet (peace and blessings be upon him) on an errand, and he had major ritual impurity. What did he do? He rolled in the dust, as a beast rolls, in order to cover his entire body with dust, by analogy to what? To ghusl. But this analogy is not correct. For this reason, the Prophet (peace and blessings be upon him) said to him: . Tayammum is a reduced form of purification. Therefore, it is only in two places on the body: the face and the palms only. It is the same for minor and major ritual impurity . Pardon me, for the shortcoming, forgiving for the negligence, meaning my intention is for the transgression. Pardon me, in contrast to leaving the obligatory, forgiving in contrast to committing the forbidden. So He, the Exalted, is comprehensive in His favor to the sinner and the one who falls short. For the one who falls short, we say that Allah is what? Pardoning. And for the sinner, we say that Allah is Forgiving. But is this an argument for the one who leaves the obligatory? When it is said to him, "O so-and-so, you left the obligatory, you did not pray in congregation today?" He says, "Allah is Pardoning and Forgiving." Is this statement correct or not? O Glorious is Allah! Fear Allah. The man says, "Allah is Pardoning and Forgiving." Do you say it is not correct? Yes? I say that Allah is Pardoning and Forgiving. How do you say no? We say that Allah is Pardoning and Forgiving is correct, but his argument with this verse for negligence in the obligatory and violation of the forbidden is what? Not correct. This is what is not correct. As for the fact that Allah is Pardoning and Forgiving, there is no doubt in it. But for a person to take from this verse the boldness to commit the forbidden and negligence in performing the obligatory, this is not agreed upon. By the way, I mention a story that was mentioned. They say a man came to a Bedouin and dealt with him in a certain way. And it seemed that this man did not like the Bedouin's action, so the man said, "Allah has spoken the truth: . Who are the Bedouins? The nomads. . So the Bedouin said, because this means a defect in the Bedouin, the Bedouin said: "Allah has spoken the truth: . Yes, his response, is this correct or not? Yes, it is correct , because its meaning is that hypocrisy and ignorance do not exist except in the desert? Hypocrisy exists in the desert and the city, as does ignorance. It is true that the Bedouins are further from knowledge and closer to ignorance. The important thing is that we return to what we were explaining. What is it? . The negligent person cannot argue with it, because Allah is Pardoning and Forgiving. But are you, O negligent one, a place for this pardon or not? A person must know that absolute texts have known restrictions from another aspect. Perhaps we will limit ourselves to what we said in the interpretation of the verse, otherwise it has many benefits. And the benefits of the Qur'an and the wonders of the Qur'an do not end; whenever a person repeats reflection and contemplation in the Book of Allah, meanings, secrets, and wisdoms open to him that were not known to him before. So you, O my Muslim brother, must contemplate the speech of Allah, the Exalted, and derive benefits from it, for that is what helps you to magnify the Qur'an and clarify that it is from the Wise, the Knowing, and that its wonders do not end. May Allah benefit me and you with His speech, and make us and you among the people of the speech of Allah, the Exalted, those who recite it with true recitation. Indeed, He is capable of all things.
Where is the reader? Where is the reader? Did you not take it yesterday?
The student: ... .

The Shaykh : I mean, yesterday, was it voluntary? Voluntary? Good.