This is like the one who is unable to cover himself and prays naked; or one who is unable to face the qiblah so he prays facing a different direction; or one who is unable to stand so he prays sitting. It does not say in the hadeeth that they had no dust, rather it says only that they had no water, but the lack of water at that time was like the lack of water and dust, because there was no means of purification other than water.
The point is that they prayed believing it to be obligatory to do so. If prayer in such circumstances were not allowed, then the Prophet peace and blessings of Allaah be upon him would have told them off for doing so. The ruling in your case is like that of one who cannot find water or dust, if you cannot find someone to do tayammum for you and you are unable to do it yourself. Was this answer helpful? No Yes. Password should contain small, capital letter and at least 8 characters long.
Log in Create an account. Can't log in to your account? If you do not have an account, you can click the button below to create one. If you have an account, log in. Create new account Log in. English en. Publication : I am a muslim who is in a wheelchair. Praise be to Allah. Ibn al-Qayyim said: If no dust is available, this is as if tayammum is not prescribed, and there is no difference.
This system is based on two premises: the first is that humans lapse from a state appropriate to ritual activity as a result of certain bodily acts, such as defecation, sexual intercourse, or menstruation. Start by making niyyah intention to perform Ghusl, say bismillah in the name of Allah and cleanse yourself of impurities. Wash the right hand up to and including the wrist and between the fingers three times, then similarly for the left hand.
Wash the private parts and remove dirt or filth from the body. Bilal ibn Rabah. The Prophet, peace be upon him, said 'cleanliness is half of faith'. Wudhu is the ritual washing performed by Muslims before prayer. Muslims must be clean and wear good clothes before they present themselves before God.
This act of his or hers renders the repetition of salat unnecessary. It is written in it, "If there is najasat on one's clothes and one has not seen it and offered salat , one's salat is considered valid. If one notices the najasat after salat , it is not necessary to perform it again. The mujtahid scholars who based the ruling on this event stated that it is not necessary to repeat a salat when this is the case. It is written in it, "You must search for it yourself and then perform salat towards the direction you have decided to be the Qibla.
If later you find out that it was the wrong direction, you do not have to perform the salat again. Then why is a salat performed by omitting one of its compulsory elements not performed again? Because one has acted in conformity with what Islam has commanded, one's salat is considered valid, even if one performed it towards a direction other than the Qibla.
It is written in it, "If, after inquiring and finding out that a person can be paid zakat and after paying him or her zakat , one learns that he or she is rich or a disbeliever, it will be all right.
That is, one does not have to repay it. When he or she is fully convinced that the receiver is poor and a Muslim, he or she gives the zakat. His or her inquiring in the beginning absolves him or her of the obligation of repaying it. Likewise, it is written in the book Targhib-us-salat , "If an imam , after leading the congregation [ jama'at ] in salats for years, says that he is a non-Muslim, the people who performed salats behind him will not have to repeat these salats.
Only Allahu ta'ala knows what is hidden in the hearts. He does not question the jama' at about why they could not know that the imam was a non-Muslim. About Us. Islamic Glossary. Order Books. Qibla Location. Question and Contact.
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