Does one wipe the hand in tayammum up to the palm or up to the elbow?
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The Shaykh : It was, it was in the verse an indication of two causes for one state of ritual impurity, and it is known that if we say that it contains an indication of two causes for two states of ritual impurity, that would be more eloquent, especially since Allah mentioned in the verse the two purifications, which are the minor and major purification. So this is an indication of the two causes of the two purifications, which are the minor state of ritual impurity and the major state of ritual impurity. Now, Allah the Exalted said: [Al-Ma'idah 5:6] We have previously asked whether the purification of tayammum is equal for the minor and major states of ritual impurity? And you said yes, because Allah the Exalted mentioned it after He mentioned the two purifications. He said: [Al-Ma'idah 5:6] Now, is the hand wiped up to the elbow? No, it is not wiped up to the elbow. Why? Because Allah did not restrict it to the elbow, and He restricted it in wudu' to the elbows. The hand, when mentioned in a general sense, refers only to the palm, as evidenced by His saying: [Al-Ma'idah 5:38] And the hand of the thief is not cut off except from the palm.
If someone were to say to you: It was reported from the Messenger (peace and blessings be upon him) that he performed tayammum and wiped his forearms up to the elbows. This is one piece of evidence from an athar, and that tayammum is a purification that pertains to the hands, so it must be up to the elbows like the purification of wudu'. This is a rational argument, not an athar, is it? It is rational because it is qiyas, and arguing by qiyas is from the category of arguing by intellect. If someone were to say to you this statement, and that it is obligatory in tayammum to reach the elbows, what would you say? I would say: As for the hadith, it is weak and not authentic from the Prophet (peace and blessings be upon him).
And as for the qiyas, it is defective. The aspect of its defect is that the definition of qiyas is: "Attaching a branch to a root in a ruling for a common cause" I repeat it, and you do not repeat it. "Attaching a branch to a root in a ruling for a common cause" Repeat it. Yes, the brother does not repeat it?
The student: ... .
The Shaykh : Correct. Rest. What is the branch? What is the branch? The branch is the muqays (the case being compared), and the root is the muqays 'alayh (the case it is compared to), and the ruling is halal, haram, obligatory. Yes, and the common cause is the meaning that unites the muqays and the muqays 'alayh.
Here, the one making the qiyas said: This is a purification that pertains to the hands, so it must be up to the elbows like the purification of wudu'. Did you understand the qiyas now? How is the qiyas applied? He says: A purification that pertains to the hands. Correct, yes or no? Are the root and the branch equal here? No, they are equal in that they both pertain to the hands. Yes, they are equal; each of them pertains to the hand. Now, it must be up to the elbows. We say: Your statement that it is a purification that pertains to the hands is correct, but the perturbation of the purification to the hands in wudu' is not like its perturbation to the hands in tayammum. Why? Because in wudu', if a person is in a state of major ritual impurity, he washes his entire body, and in wudu' he purifies only four limbs. In tayammum, he purifies only two limbs in the minor and major purification. So, the ruling differs.
Second: The purification in wudu' is washing and wiping, and this is wiping, and it is not possible to attach wiping to washing in any case. Tayammum is equal for the minor and major states of ritual impurity, but tayammum takes the place of purification with water in all circumstances until one finds water. If a person performed tayammum for the Fajr prayer and remained in his state of purity until 'Isha', is he required to repeat the tayammum every time? No, he is not required to. Now, due to His saying:[Al-Ma'idah 5:6] And the saying of the Prophet (peace and blessings be upon him): And the purifier is that with which one purifies oneself.
then seek clean earth and wipe over your faces and hands with it
فتيمموا صعيدا طيبا فامسحوا بوجوهكم وأيديكم منهthen seek clean earth and wipe over your faces and hands with it
فتيمموا صعيدا طيبا فامسحوا بوجوهكم وأيديكم منه[As for] the thief, the male and the female, amputate their hands
والسارق والسارقة فاقطعوا أيديهماIf someone were to say to you: It was reported from the Messenger (peace and blessings be upon him) that he performed tayammum and wiped his forearms up to the elbows. This is one piece of evidence from an athar, and that tayammum is a purification that pertains to the hands, so it must be up to the elbows like the purification of wudu'. This is a rational argument, not an athar, is it? It is rational because it is qiyas, and arguing by qiyas is from the category of arguing by intellect. If someone were to say to you this statement, and that it is obligatory in tayammum to reach the elbows, what would you say? I would say: As for the hadith, it is weak and not authentic from the Prophet (peace and blessings be upon him).
And as for the qiyas, it is defective. The aspect of its defect is that the definition of qiyas is: "Attaching a branch to a root in a ruling for a common cause" I repeat it, and you do not repeat it. "Attaching a branch to a root in a ruling for a common cause" Repeat it. Yes, the brother does not repeat it?
The student: ... .
The Shaykh : Correct. Rest. What is the branch? What is the branch? The branch is the muqays (the case being compared), and the root is the muqays 'alayh (the case it is compared to), and the ruling is halal, haram, obligatory. Yes, and the common cause is the meaning that unites the muqays and the muqays 'alayh.
Here, the one making the qiyas said: This is a purification that pertains to the hands, so it must be up to the elbows like the purification of wudu'. Did you understand the qiyas now? How is the qiyas applied? He says: A purification that pertains to the hands. Correct, yes or no? Are the root and the branch equal here? No, they are equal in that they both pertain to the hands. Yes, they are equal; each of them pertains to the hand. Now, it must be up to the elbows. We say: Your statement that it is a purification that pertains to the hands is correct, but the perturbation of the purification to the hands in wudu' is not like its perturbation to the hands in tayammum. Why? Because in wudu', if a person is in a state of major ritual impurity, he washes his entire body, and in wudu' he purifies only four limbs. In tayammum, he purifies only two limbs in the minor and major purification. So, the ruling differs.
Second: The purification in wudu' is washing and wiping, and this is wiping, and it is not possible to attach wiping to washing in any case. Tayammum is equal for the minor and major states of ritual impurity, but tayammum takes the place of purification with water in all circumstances until one finds water. If a person performed tayammum for the Fajr prayer and remained in his state of purity until 'Isha', is he required to repeat the tayammum every time? No, he is not required to. Now, due to His saying: