Tayammum in Islam: Method, Conditions & Rulings

Understanding Tayammum: The Islamic Method of Dry Ablution

The Method of Tayammum and Some Issues Regarding It

Allah, the Lord of the worlds, has made many conveniences in religion for the believers, and one of these conveniences is Tayammum. Regarding this, Allah has revealed verses in the Qur’an at two places.

The Convenience of Tayammum in Islam

First Verse:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا (النساء:43)

Translation:
 O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying, and do not approach it while in a state of janabah unless you are traveling on the road. And if you are ill or on a journey, or one of you comes from relieving himself or you have had contact with women and do not find water, then seek clean earth and wipe your faces and your hands with it. Indeed, Allah is Pardoning and Forgiving.

The context of this verse is that when alcohol was not yet prohibited, during that time, Hazrat Ali (RA) led the prayer while intoxicated and made a mistake in reciting the Qur’anic verse, prompting the revelation of this verse. Ali bin Abi Talib (RA) narrates:
صنعَ لنا عبدُ الرَّحمنِ بنُ عوفٍ طعامًا فدَعانا وسَقانا منَ الخمرِ فأخذَتِ الخمرُ منَّا وحضَرتِ الصَّلاةُ فقدَّموني فقرأتُ قُلْ يَا أَيُّهَا الْكَافِرُونَ لَا أَعْبُدُ مَا تَعْبُدُونَ ونحنُ نعبدُ ما تعبدونَ فأنزلَ اللَّهُ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ(صحيح الترمذي:3026)
Translation:
Abdul-Rahman bin Auf (RA) prepared food for us, invited us, and gave us wine to drink. The wine overcame us, and the time for prayer arrived. They made me stand forward to lead the prayer, and I recited: “Say, O disbelievers, I do not worship what you worship, and we worship what you worship.” Then Allah revealed the verse: “O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying” (An-Nisa:43).

Later, the prohibition of alcohol was also revealed. In this verse, Allah has ordained purification for prayer, and if someone is ill, traveling, has relieved themselves, or engaged in intimacy, and they do not find water, they are allowed to perform Tayammum with clean earth and may pray after that.

Second Verse:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا ۚ وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ (المائدة:6)

Translation:
 O you who have believed, when you rise to perform prayer, wash your faces and your hands to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janabah, then purify yourselves. And if you are ill or on a journey, or one of you comes from relieving himself, or you have had contact with women and do not find water, then seek clean earth and wipe your faces and hands with it. Allah does not intend to make difficulties for you, but He intends to purify you and complete His favor upon you so that you may be grateful.

There are several narrations regarding the context of this verse. I will mention a brief hadith from Sahih Bukhari. Aisha (RA) narrates:
أنَّهَا اسْتَعَارَتْ مِن أسْمَاءَ قِلَادَةً فَهَلَكْتْ، فَبَعَثَ رَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ رَجُلًا فَوَجَدَهَا، فأدْرَكَتْهُمُ الصَّلَاةُ وَلَيْسَ مَعَهُمْ مَاءٌ، فَصَلَّوْا، فَشَكَوْا ذَٰلِكَ إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ، فَأَنْزَلَ اللَّهُ آيَةَ التَّيَمُّمِ فَقالَ أُسَيْدُ بنُ حُضَيْرٍ لِعَائِشَةَ: جَزَاكِ اللَّهُ خَيْرًا، فَوَاللَّهِ مَا نَزَلَ بِكِ أَمْرٌ تَكْرَهِينَهُ، إِلَّا جَعَلَ اللَّهُ ذَلِكَ لَكِ وَلِلْمُسْلِمِينَ فِيهِ خَيْرًا(صحيح البخاري:336)

Translation:
She borrowed a necklace from Asma (RA), and it got lost. The Messenger of Allah (PBUH) sent someone to search for it, and it was found. Then the time for prayer arrived, but they did not have any water with them. They prayed, and they complained about this to the Messenger of Allah (PBUH). Then Allah revealed the verse of Tayammum. Usayd bin Hudayr (RA) said to Aisha (RA): “May Allah reward you. By Allah, whenever something difficult happened to you, Allah made it a source of goodness for you and for all Muslims.”

From this context, it is understood that Tayammum was made easy for the Muslims due to the incident involving Aisha (RA). Although the loss of her necklace caused temporary inconvenience, Allah, in His wisdom, made it a means of ease for all Muslims, as noted by Usayd bin Hudayr (RA). Despite this, some Shia groups criticize Aisha (RA), even though the convenience of Tayammum was granted through her. May Allah guide them.

In the verse of Surah Al-Ma’idah, Allah has commanded performing Wudu before prayer and has also outlined the method of Wudu briefly, which is elaborated in the hadiths. On this occasion, I will mention a hadith regarding Wudu where Uthman (RA) demonstrated the method of Wudu like the Prophet (PBUH). Hurmān, the freed slave of Uthman, narrates:
أنَّهُ رَأَى عُثْمَانَ بنَ عَفَّانَ دَعَا بإنَاءٍ، فَأَفْرَغَ عَلَى كَفَّيْهِ ثَلَاثَ مِرَارٍ، فَغَسَلَهُمَا، ثُمَّ أدْخَلَ يَمِينَهُ فِي الإنَاءِ، فَمَضْمَضَ، وَاسْتَنْشَقَ، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا، وَيَدَيْهِ إِلَى المِرْفَقَيْنِ ثَلَاثَ مِرَارٍ، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ غَسَلَ رِجْلَيْهِ ثَلَاثَ مِرَارٍ إِلَى الكَعْبَيْنِ، ثُمَّ قَالَ: قَالَ رَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ مَن تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا، ثُمَّ صَلَّى رَكْعَتَيْنِ لَا يُحَدِّثُ فِيهِمَا نَفْسَهُ، غُفِرَ لَهُ مَا تَقَدَّمَ مِن ذَنْبِهِ(صحيح البخاري:159)

Translation:
He saw Uthman bin Affan (RA) call for a container, poured water on his hands three times and washed them. He then dipped his right hand into the container, rinsed his mouth and nose, then washed his face three times, his hands up to the elbows three times, wiped his head, then washed his feet up to the ankles three times. He then said: “The Messenger of Allah (PBUH) said: Whoever performs Wudu like this, then prays two Rak’ahs without talking to himself in them, his previous sins will be forgiven.”

In Surah Al-Ma’idah, the verse also mentions Tayammum after Wudu. Tayammum serves as a substitute for both Wudu and Ghusl, and through it, purification can be achieved. Allah specifies four situations when Tayammum is allowed: illness, travel, relieving oneself, and janabah (impurity). This indicates that if someone needs to perform Ghusl but does not find water, they can perform Tayammum, which suffices for both their Ghusl and Wudu. For example, if someone is in a state of janabah and does not find water, they can perform Tayammum, and this will purify them for prayer.

The Sunnah Method of Performing Tayammum:

Tayammum is a substitute for Wudu (ablution) and Ghusl (ritual purification). When a person performs tayammum instead of wudu or ghusl, they should start by having the intention (niyyah), say “Bismillah” (In the name of Allah), and then perform tayammum, followed by the dua that is recited after wudu, just as one would do after performing regular wudu.

The method of performing tayammum is as follows: The person strikes both palms on clean earth once, then blows lightly to remove the dust from the palms. Afterward, the person should use the inner palm of the left hand to wipe the back of the right hand, and then use the inner palm of the right hand to wipe the back of the left hand. Finally, they should wipe both hands completely over their face.

This method is the standard practice for tayammum. It should be noted that only one strike of the hands on the earth is required, and the hands should not be wiped up to the elbows, rather only the palms are wiped. This method of tayammum is supported by a narration in Sahih Bukhari, which describes an incident when the Prophet ﷺ sent Ammar ibn Yasir (RA) on a journey. When he was unable to find water and needed to perform ghusl, he rolled himself in the dust like an animal. When he later described the situation to the Prophet ﷺ, the Prophet ﷺ told him that the following was sufficient for him:

“إِنَّمَا كانَ يَكْفِيكَ أَنْ تَصْنَعَ هَكَذَا فَضَرَبَ بِكَفِّهِ ضَرْبَةً عَلَى الْأَرْضِ ثُمَّ نَفَضَهَا ثُمَّ مَسَحَ بِهِمَا ظَهْرَ كَفِّهِ بِشِمَالِهِ أَوْ ظَهْرَ شِمَالِهِ بِكَفِّهِ ثُمَّ مَسَحَ بِهِمَا وَجْهَهُ” (Sahih Bukhari: 347)
Translation: “It would have been sufficient for you to do this: He struck the earth once with his hands, then dusted them off and wiped the back of his right hand with his left hand or the back of his left hand with his right, and then wiped his face with both hands.”

In this narration, Imam Bukhari has included a chapter titled “باب التيمم ضربة” (The Chapter on Tayammum with One Strike), meaning that one strike on the earth is enough for tayammum.

From this hadith, it is clear that the Prophet ﷺ struck the earth only once with his hands. Additionally, the method of tayammum mentioned in this narration matches the one I have described above. However, there is a slight ambiguity in the narration regarding whether the Prophet ﷺ wiped from left to right or right to left first. Other narrations clarify this, such as in Sahih Muslim, which describes:

“إِنَّمَا كانَ يَكْفِيكَ أَنْ تَقُولَ بِيدَيْكَ هَكَذَا ثُمَّ ضَرَبَ بِيدَيْهِ الْأَرْضَ ضَرْبَةً وَاحِدَةً ثُمَّ مَسَحَ الشِّمَالَ عَلَى الْيَمِينِ وَظَاهِرَ كَفَّيْهِ وَوَجْهَهُ” (Sahih Muslim: 368)
Translation: “It would have been enough for you to do this with your hands: He struck the earth once with his hands, then wiped his left hand on the right, the back of both hands, and his face.”

This narration clearly shows that the Prophet ﷺ struck the earth once with both hands, then wiped his left hand on the right and both hand surfaces, followed by wiping his face. It is not entirely clear whether he first wiped from left to right or right to left, but from the later part of the narration, it can be deduced that the right hand was wiped with the left first, followed by the left hand being wiped with the right.

The clearest narration on this method comes from Abu Dawood and Nasai:

Abu Dawood’s narration states:
“إِنَّمَا كانَ يَكْفِيكَ أَنْ تَصْنَعَ هَكَذَا فَضَرَبَ بِيدِهِ عَلَى الْأَرْضِ فَنَفَضَها ثُمَّ ضَرَبَ بِشِمَالِهِ عَلَى يَمِينِهِ وَبِيَمِينِهِ عَلَى شِمَالِهِ عَلَى الكَفَّيْنِ ثُمَّ مَسَحَ وَجْهَهُ” (Sunan Abu Dawood: 321)
Translation: “It would have been sufficient for you to do this: He struck the earth with his hand, then dusted it off, then wiped his left hand on his right, and his right hand on his left, then wiped his face.”

The narration from Nasai is:
“إِنَّمَا كانَ يَكْفِيكَ أَنْ تَقُولَ هَكَذَا وَضَرَبَ بِيدَيْهِ عَلَى الْأَرْضِ ضَرْبَةً فَمَسَحَ كَفَّيْهِ ثُمَّ نَفَضَهُمَا ثُمَّ ضَرَبَ بِشِمَالِهِ عَلَى يَمِينِهِ وَبِيَمِينِهِ عَلَى شِمَالِهِ عَلَى كَفَّيْهِ وَوَجْهِهِ” (Sunan Nasai: 319)
Translation: “It would have been sufficient for you to do this: He struck the earth once with both hands, wiped both hands, then dusted them off, then wiped the left hand on the right and the right hand on the left, and wiped his face.”

This narration further emphasizes that the Prophet ﷺ struck the earth once with both hands, wiped both palms, dusted them off, and then wiped the left hand on the right, the right hand on the left, and finally wiped the face with both hands.

The Second Method of Tayammum:

Some scholars have mentioned a method of tayammum where one first strikes the ground with both hands, then blows on them. After that, the hands are spread across the face, and the palms are rubbed together. In this method of tayammum, the face is wiped first, followed by wiping the palms. Allah has mentioned tayammum in the Qur’an, first referring to the face, as His command says:

فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ (المائدۃ:6)

The most famous hadith regarding tayammum is also narrated by Ammar, where it is mentioned in Sahih Bukhari. The Prophet ﷺ said:

إنَّما كانَ يَكْفِيكَ هَكَذَا فَضَرَبَ النبيُّ صَلَّى اللهُ عليه وسلَّمَ بكَفَّيْهِ الأرْضَ، ونَفَخَ فِيهِمَا، ثُمَّ مَسَحَ بهِما وجْهَهُ وكَفَّيْهِ (صحيح البخاري:338)

Translation: “This would suffice for you,” and the Prophet ﷺ struck the earth with his palms, blew on them, and then wiped his face and palms with them.

Thus, two methods of tayammum have emerged.

Preferred Position Regarding Tayammum:

There is no doubt that Allah mentions the face first in the Qur’an when referring to tayammum. However, we all know that the Qur’an is concise, and its interpretation is found in the hadith. When the Prophet ﷺ explained the method of tayammum in detail, he mentioned the palms first, as explained in the first method of tayammum above. Therefore, when the Prophet ﷺ elaborates on the summary of a Qur’anic verse, the detailed explanation should be followed. As for some narrations where the face is mentioned first, they are also a summary of the method, where the narrator briefly mentioned the face being wiped, while we know in detail that the palms should be wiped first. Moreover, the specific method of wiping the palms is also narrated, meaning that first, the left palm is wiped on the exterior of the right palm, and then the right palm is wiped on the exterior of the left palm.

Summary and Warning Regarding the Method of Tayammum:

• The preferred method of tayammum is the one explained in the first method, where the palms are wiped first and then the face. This applies whether tayammum is for wudu or ghusl.
• In tayammum, the hands are not struck on the ground twice; rather, they are struck only once, and not all of the hands are wiped, but only the outer parts of the palms.
• The face should be fully wiped in tayammum; wiping a part of the face does not constitute valid tayammum.
• Shaykh Ibn Baz and Shaykh Ibn Uthaymeen, among others, have stated that in the case of ghusl, there is no strict order required, but in tayammum for wudu, the order is obligatory: first the face, then the palms. Their evidence is the Qur’anic verse and some hadiths that mention the face first. The response to this is that Allah mentions tayammum not only for wudu but also for ghusl, which I have explained above. Whether it’s wudu or a major ritual purification (ghusl), the Qur’an and hadith indicate that if water is unavailable, tayammum should be done with clean earth. The second response is that where the Qur’an and hadith mention the face first, it refers to the summary of the method, and the detailed method has been clarified in the hadith of Ammar, where the palms are wiped first. Therefore, whether tayammum is for wudu or ghusl, the same method applies, and the palms should be wiped before the face.
• The final point regarding this issue is related to a narration where a companion, Abu Jahim, greeted the Prophet ﷺ, but he did not respond until he approached a wall, wiped his face and hands, and then responded to the greeting. The method of tayammum in this narration is:

حَتَّى أَقْبَلَ عَلَى الْجِدَارِ فَمَسَحَ بِوَجْهِهِ وَيَدَيْهِ (صحیح البخاری:337)

Translation: “He approached the wall and wiped his face and hands.” This was tayammum for wudu, and it appears that the face was wiped first.

The second narration, that of Ammar, refers to tayammum for ghusl, where two methods are mentioned: one detailed method where the palms are wiped first, and another summary method where the face is wiped first. After examining these three types of hadiths, it becomes clear that there is a summary method of tayammum and a detailed method. Clearly, the detailed method takes precedence over the summary one. The hadith of Ammar has taught us the detailed method of tayammum, while in the third narration, the method of tayammum also narrated by Ammar shows the face being wiped first, whereas in the detailed method, the palms are wiped first. This clearly demonstrates that when narrators summarize the method of tayammum, they do so as the Qur’an does, and its details are found in the hadith of Ammar.

Conditions for Tayammum:

Scholars have mentioned several conditions for tayammum. Setting aside the points of disagreement, I will mention four important conditions:

1. Intention: The first condition for tayammum is the intention (niyyah), as the action depends on the intention.
2. Absence of Water: The second condition is that water must be unavailable, as tayammum cannot be done if water is present.
3. Water is Harmful: The third condition is that water must be harmful to use, for instance, due to illness or extreme cold. If the water is too cold and there is no means to warm it, tayammum can be performed for ghusl.
4. Clean Earth: The fourth condition is that tayammum must be done with clean earth. Tayammum cannot be performed with impure or non-earth materials.

Legitimacy, Duration, and Invalidators of Tayammum:

• When a person is in need of wudu or ghusl and water is not available, or its use would harm their health, tayammum becomes permissible. Tayammum serves as both wudu and ghusl, meaning the person is purified from both minor and major impurities.
• After performing tayammum once, as long as there is no action that invalidates it, the person can continue to pray with that same tayammum. In other words, if tayammum remains valid, one can pray subsequent prayers without the need to renew the tayammum.
• Tayammum is invalidated by the same actions that invalidate wudu. Similarly, when water becomes available or the ability to use water is restored, tayammum ends.

If the Person Performing Tayammum Finds Water During or After Prayer:

It sometimes happens that during the prayer time, water is unavailable, so a person performs tayammum and begins their prayer. Then, during or right after the prayer, they find water. The question arises: should they interrupt the prayer, make wudu, and repeat the prayer, or does the prayer performed with tayammum suffice?

One opinion is that the person should continue and complete their prayer, and it will be sufficient without needing to repeat it. The other opinion is that the person should break the prayer, perform wudu, and then repeat the prayer. In my view, the second opinion appears stronger based on evidence. Allah says:

فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا (النساء:43)
Translation: “And if you do not find water, then perform tayammum.”

Tayammum with pure earth is allowed as an excuse for the lack of water. Once water becomes available, the excuse (of the lack of water) ends. Therefore, the person performing tayammum should interrupt the prayer, perform wudu, and pray again. Sheikh Ibn Uthaymeen (رحمه الله) mentions that when water is found, the ruling of tayammum becomes invalid, and when tayammum is invalidated, the prayer also becomes invalid because impurity (hadath) returns. (الشرح الممتع: 1/404)

Similarly, the following hadith from Sunan al-Tirmidhi serves as evidence that tayammum becomes invalid upon finding water, and when tayammum is invalidated, the prayer becomes invalid as well:

Abu Dharr (رضي الله عنه) narrates that the Messenger of Allah (صلى الله عليه وسلم) said:
إِنَّ الصَّعِيدَ الطَّيِّبَ طَهُورُ المُسْلِمِ إِنْ لَمْ يَجِدِ المَاءَ عَشْرَ سِنِينَ، فَإِذَا وَجَدَ المَاءَ فَلْيَمَسَّهُ بَشَرَتَهُ فَإِنَّ ذَٰلِكَ خَيْرٌ (صحيح الترمذي: 124)
Translation: “Pure earth is a means of purification for the Muslim, even if they do not find water for ten years. But when they find water, they should touch it to their skin, for that is better for them.”

This shows that when water is found, the excuse of not having water ends, and the person should use water on their skin, which is better.

Does the Person Who Performed Tayammum Need to Repeat the Prayer After Finding Water?

If a person performs tayammum due to the unavailability of water, then after the prayer, water is found, does the person need to repeat the prayer? The answer is that the prayer performed after tayammum does not need to be repeated. The prayer already performed is sufficient. Abu Sa’id al-Khudri (رضي الله عنه) narrates:
خَرَجَ رَجُلَانِ فِي سَفَرٍ، فَحَضَرَتِ الصَّلَاةُ وَلَيْسَ مَعَهُمَا مَاءٌ، فَتَيَمَّمَا صَعِيدًا طَيِّبًا فَصَلَّيَا، ثُمَّ وَجَدَا المَاءَ فِي الوَقْتِ، فَأَعَادَ أَحَدُهُمَا الصَّلَاةَ وَالوضَوءَ وَلَمْ يُعِدِ الآخَرُ، ثُمَّ أَتَيَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَا ذَٰلِكَ لَهُ فَقَالَ لِلَّذِي لَمْ يُعِدْ: أَصَبْتَ السُّنَّةَ وَأَجْزَأَتْكَ صَلَاتُكَ، وَقَالَ لِلَّذِي تَوَضَّأَ وَأَعَادَ: لَكَ الأَجْرُ مَرَّتَيْنِ (صحيح أبي داود: 338)
Translation: Two men set out on a journey, and when the time for prayer came, they had no water, so they performed tayammum and prayed. Then, within the time, they found water. One of them repeated the prayer and wudu, while the other did not. They both came to the Messenger of Allah (صلى الله عليه وسلم) and mentioned this to him. He said to the one who did not repeat the prayer, “You have followed the sunnah, and your prayer is sufficient for you.” To the one who repeated the prayer and wudu, he said, “You will receive double reward.”

This hadith shows that the prayer performed with tayammum does not need to be repeated after finding water. This is the sunnah, as the Prophet (صلى الله عليه وسلم) confirmed it with the one who did not repeat the prayer: أَصَبْتَ السُّنَّةَ (“You have followed the sunnah”).

Does Snow Suffice for Tayammum?

The water from snow is pure and purifying, as shown in the hadith in Sahih Bukhari and Sahih Muslim where the Prophet (صلى الله عليه وسلم) prayed, “O Allah, cleanse my heart with snow and hail water.”
اللَّهمَّ اغسل قلبي بماء الثلج والبَرَد (صحيح البخاري: 6377)
اللهمَّ طهِّرني بالثلج والبَرَد والماء البارد (صحيح مسلم: 476)
Translation: “O Allah! Cleanse my heart with snow and hail water. O Allah! Purify me with snow, hail, and cold water.”

This shows that snow water can be used for wudu and ghusl. However, there is a difference of opinion on whether snow itself can be used for tayammum. Allah’s statement:

فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا (النساء: 43)
Translation: “If you do not find water, then perform tayammum with pure earth.”

In this verse, Allah specifically commands tayammum with earth, which implies that substances not of earth, such as snow, are not suitable for tayammum. Therefore, snow does not suffice for tayammum. Ibn Hajar in Fath al-Bari mentions Umar (رضي الله عنه)’s statement:
“إِنَّ الثَّلْجَ لَا يُتَيَمَّمُ بِهِ” – “Snow cannot be used for tayammum.”

However, Ibn Rajab pointed out that the chain of this narration is weak. (فتح الباري لابن رجب: 2/233)

The Ruling on Performing Tayammum in Severe Cold Weather:

In the cold weather, people often ask whether someone who needs to take a bath for Fajr prayer, such as a person who is in a state of major ritual impurity (janabah) or has experienced a wet dream (ihtilam), can perform tayammum instead of taking a bath due to the severe cold, especially when there is no way to heat the water.

This question is quite important, particularly because people, fearing the harshness of cold water, may abandon the bath altogether, even neglecting an important prayer like Fajr. Therefore, understanding the correct ruling on this matter is essential.

Allah Almighty does not burden His servants beyond their capacity, and Islam is not a religion of hardship; it is a religion of ease for its followers. If a person becomes impure (janabah) at night or has a wet dream before Fajr, and although water is available, there is no way to heat it, and using cold water may cause illness or worsen an existing condition, in such a case, performing tayammum instead of taking a bath will suffice. Tayammum will serve for both the purification of the body and the ablution required for prayer. Allah says:

وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا (النساء:43)

Translation: 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 your faces and hands with it. Indeed, Allah is ever Pardoning and Forgiving.

In this verse, permission is given for tayammum for the sick and the traveler in the absence of water. The sick person here refers to someone who may suffer harm or worsening of their illness due to ablution or taking a bath. This includes someone who has engaged in sexual intercourse at night or had a wet dream, and there is no hot water available, and cold water may cause harm or worsen their condition. There is also a specific hadith that supports this ruling:

Hazrat Amr ibn al-As (RA) narrates:
احتَلمتُ في ليلةٍ باردةٍ في غزوةِ ذاتِ السُّلاسلِ فأشفَقتُ إنِ اغتَسَلتُ أن أَهْلِكَ فتيمَّمتُ، ثمَّ صلَّيتُ بأصحابي الصُّبحَ فذَكَروا ذلِكَ للنَّبيِّ صلَّى اللَّهُ عليهِ وسلَّمَ فقالَ: يا عَمرو صلَّيتَ بأصحابِكَ وأنتَ جنُبٌ ؟ فأخبرتُهُ بالَّذي مَنعَني منَ الاغتِسالِ وقُلتُ إنِّي سَمِعْتُ اللَّهَ يقولُ:( وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا ) فضحِكَ رسولُ اللَّهِ صلَّى اللَّهُ عليهِ وسلَّمَ ولم يَقُلْ شيئًا (صحيح أبي داود:334)

Translation: In the battle of Dhat al-Salasil, I had a wet dream on a cold night, and I feared that if I took a bath, I would die. So, I performed tayammum and led my companions in the Fajr prayer. They mentioned this to the Prophet (peace be upon him), who asked, “O Amr, did you lead your companions in prayer while in a state of janabah?” I explained why I had not bathed and said that I had heard Allah’s saying, “And do not kill yourselves. Indeed, Allah is ever Merciful to you.” The Prophet (peace be upon him) smiled and did not say anything further.

Regarding this hadith, Hafiz Ibn Hajar al-Asqalani (may Allah have mercy on him) wrote:
وفي هذا الحديث جواز التيمم لمن يتوقع من استخدام الماء الهلاك سواء كان لأجل برد أو غيره، وجواز صلاة المتيمم بالمتوضئين. (فتح الباري 1 / 454)

Translation: This hadith demonstrates the permissibility of performing tayammum when there is a risk of harm or death from using water, whether due to cold or any other reason, and that the one performing tayammum can lead the prayer for those who have made wudu.

Further Rulings and Guidelines Regarding Tayammum:

• After performing tayammum, one can engage in all acts of worship, including obligatory and voluntary prayers, night prayers (Qiyam-ul-Lail), funeral prayer, Hajj, Umrah, Tawaf, and others.
• If a person performed tayammum due to the unavailability of water or the risk of harm from water, and later finds water, they should perform the required bath.
• If someone is too ill or disabled to perform tayammum or wudu, they can still pray in the state they are in without delaying or neglecting the prayer.
• If a person oversleeps and wakes up just before the time for Fajr ends, they should not perform tayammum to avoid missing the prayer. They must take a bath, even if the time for the prayer has almost passed.
• When water is unavailable at the time of prayer, one should not delay the prayer while searching for water. Instead, perform tayammum and pray on time, although one should make an effort to find water if possible.
• Tayammum must be done with clean earth, and walls or dirt-covered surfaces can be used as long as they are not covered with materials like wood or tiles.
• Some scholars suggest that the time for prayer must have started for tayammum to be valid, but the more correct view is that it is not necessary for the prayer time to begin for tayammum to be valid. Likewise, if the time for a subsequent prayer arrives, the tayammum remains valid, and the prayer can be performed.
• Nowadays, many places have access to facilities for heating water, but in places where this is unavailable, one can wash the body as much as possible. If washing the head would cause harm, it can be skipped, and tayammum can be performed instead.
• In cold weather, people may suffer from colds. If a cold has persisted, and the doctor advises against taking a bath, one can perform tayammum. However, if the cold is mild, and there is no harm from using cold or warm water, a bath is required.

In conclusion, tayammum is permissible in cases of severe cold, particularly when using water poses a health risk, and it suffices for both purification and prayer.