Tayammum

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A child in Iran doing tayammum

Tayammum Arabic تيمم, DMG tayammum stands as a term for the Islamic law permission and recommendation, in certain cases, which are defined in more detail in the Koran , the small or large ritual washing ( wudū ' or ġusl ) required before the prayers through the use of pure sand or dry To do with earth instead of water.

origin

The term is a verbal noun and is derived from the transitive verb amma (hu) / ta'ammama (hu) , some intend to seek planning something (to do), through the replacement of Hamza by a Yā' from as tayammama. The Koranic imperative "fa-tayammamū ṣaʿīdan ṭayyiban" ( then look for a clean, high place ... ) required a more precise explanation in the legal literature. “In general” - according to Ibn ʿAbd al-Barr , the Andalusian lawyer and commentator on the Muwaṭṭaʾ by Mālik ibn Anas - “means tayammum : the intention, the striving (for something)”.

In Sharia

In the law it means specifically the intention “to look for a clean place to attain the ritual purity for prayer (by the application of some earth, sand, dust) when there is no water.” By examples from the In ancient Arabic poetry, he separates the original meaning of the verb, which occurs in one place in the Koran, from its legal application.

The legal scholar Ibn al-ʿArabī al-Maʿāfirī (* 1076 in Seville ; † 1148 in Fès ) equates Tayammum with two other terms in the context of ritual washing: a) with Wuḍūʾ - according to the prophet's saying: "The clean high place (sura 4, Verse 43 and Sura 5, 6 - see below) is the ritual washing (wuḍūʾ) of the Muslim even if he finds no water for ten years ”and b) with purity ( ṭahūr ) according to the prophet's saying :“ The earth is a pure place for us of prostration. "

The Koranic instruction

Tayammum stone in Monastir

Tayammum is allowed or prescribed in two places in the Koran in almost identical wording:

“And (also) does not come unclean (for prayer) - unless you (do not actually come to prayer, but) pass (just by chance at the prayer place) - without washing yourselves first! And if you are sick (and therefore cannot do the proper washing) or (if you are) on a journey or (if) one of you comes from the toilet or (if) you have come into contact with women and none Find water (to do the washing), then look for a clean (or: suitable, w [locally] good) high place and rub your face and hands! God is ready to show indulgence and forgive! "

- Sura 4 , verse 43 : Translation: Rudi Paret

And:

“And if you are sick (and therefore cannot do the proper washing) or (if you are) on a journey or (if) one of you comes from the toilet or (if) you have come into contact with women and If you cannot find water (to do the washing), then look for a clean (or suitable, w [locally] good) high place and rub it (with some earth) over your face and hands! God does not want to impose on you anything that oppresses (you). Rather, he wants to make you pure and complete his grace in you. Maybe you would be grateful. "

- Sura 5 , verse 6 : Translation: Rudi Paret

According to the Koran, Tayammum is to be performed in the following cases:

  • in diseases;
  • when traveling, after sexual intercourse and after relieving yourself if there is no water.

Both Qur'anic verses have been explained in the Koran exegesis as well as in Islamic jurisprudence by updating the statements and practices of Muhammad and his companions with regard to Tayammum documented in the hadith literature according to various aspects.

The deviation from the prescribed ritual ablution before prayers documented in the above verses of the Koran is understood as a concession and permission ( ruḫṣa / plural: ruḫaandte ) sent down by God : "God has sent down permission for the Tayammum" ( anzala llāhu ruḫṣata t-tayammum ) . The legal category of concession and permit allows deviations from the legal practice laid down in ritual law.

The ritual legal interpretation

The legal doctrine unanimously points out that Tayammum does not remove ritual uncleanliness , but only enables prayer to be performed.

The “clean place” mentioned in the Koran is also only defined in more detail in legal literature and the Koran exegesis and its meaning is expanded. The material used for the Tayammum can be earth, dust, sand, lime, marble, pebbles, the earth from the cultivated farmland, but also grass. Salty marshland ( sabaḫa ) and dried, crushed clay are also allowed. However, it is controversial whether you can use snow or ice, as they are not products of the pure earth. Abū ʿUbaid al-Qāsim ibn Sallām († 838–839) devoted a separate chapter to this question in his book on ritual purity, in the Kitāb aṭ-ṭahūr , and stated that only the melted ice water can be used for purification purposes. Tayammum through ashes, on the other hand, is not allowed as it does not originate from the earth but from the tree.

The schools of law (maḏāhib) agree that tayammum is only performed on the face and hands up to the elbows, regardless of whether the small or the great ritual impurity (ḥadaṯ) is present. Since the Koran does not describe this type of purification, one relies on the related actions of Muhammad and his companions. According to them, the first movement to cleanse is to stroke the face and beard. With the second movement you brush your right hand with your left hand - and vice versa - up to your elbow.

The Koranic expression "and if you are sick ..." also includes injuries and wounds such as smallpox, which represent an emergency situation ( ḍarūra ) for the person.

If the patient fears that his condition will worsen as a result of the ritual cleansing with water, or is restricted in his movement and cannot find any help from third parties, he applies tayammum. According to the Ḥanafis , the sick person has to perform the ritual washing with water if he can find help, even for a fee. Wounded can wash with water if the wounds are left out. Pot -bellied people ( mabṭūn / baṭīn ) can also replace ritual washing with tayammum. This view was represented by the Ḥadīṯ and legal scholar ʿAbdallāh ibn Wahb (d. 812) in one of his legal opinions. According to his information, this also applies in the case of seasickness ( māʾid ).

If sedentary people or travelers fear illness from ablution when it is cold and have no way of warming up the water, tayammum is permissible. As a pioneering example, the legal scholars point to an episode associated with the name of ʿAmr ibn al-ʿĀṣ ; According to the report running over various traditions, he is said to have only performed tayammum on a cold night during the campaign to Ḏāt as-Salāsil (September 629) in a state of great impurity (ǧunub) and then performed the morning prayer with his troops. After his return to Medina he justified his deed with the Prophet with a quotation from the Koran: “... and do not kill each other! God is merciful to you ... ”(Sura 4, verse 29). Against this background, Mālik ibn Anas is ascribed the view that tayammum should be performed if one fears death through the great ritual ablution in hail and snow ( großealǧ wa-barad ). One had concerns about this tendency at the latest in the circle of the legal scholar al-Auzāʿī († 774), who cites among the six virtuous acts that strengthen the faith, "the proper implementation of the ritual washing on the winter day".

Ibn Qudāma raised the problem of ritual washing in the cold season at the beginning of Kitāb al- ṭahāra in his al-Muġnī ; with recourse to part of the Qur'anic verse (sura 2, verse 280): "... who finds himself in distress" ( wa-in kāna ḏū ʿusratin ) he quotes the ancient Arabic poet ar-Rabīʿ ibn Ḍabuʿ al-Fazārī (he lived as old man perhaps still among the first Umayyads ): "Warms me when winter comes, because winter destroys the Shaiḫ".

Discussions about this partial aspect were also being carried out around the same time among scholars in Mecca ; the specific question from Ibn Ǧuraiǧ († 767) to his teacher ʿAṭāʾ ibn Abī Rabāḥ († 732): “In the cold landscape of Syria, one is allowed ( ruḫṣa ) not to purify oneself and not to perform ritual ablution (wuḍūʾ)? “The question was categorically answered in the negative. A legal question that is comparable in terms of content is also answered in the negative with reference to the Koranic imperative: “And if you are unclean, then do a (corresponding) cleansing!” (Part of sura 5, verse 6).

If the traveler does not find any water or only an insufficient amount of it, he may use Tayammum. With the Shafiites and Hanbalites , in the latter case the traveler begins the ritual ablution with the available water and concludes it with tayammum. In doing so, these schools of law refer to the prophetic saying recorded in al-Buchari : " If you have been commanded to do something, do it as you are capable of it ". If there is water in a remote place, but reaching it would only involve dangers, Tayammum is to be performed. In other cases, go to the watering hole, which, depending on the law school, may be a mile, four thousand paces away, or an arrow shot away. Legal also recommends buying water for cleaning purposes at an affordable price. In the case of fear of dying of thirst while traveling, on the other hand, Tayammum is to be used in order to remove the available water and thereby save life; here the legal doctrine updates the Quranic verse already quoted above: “... and do not kill (each other)! God is merciful to you ” (sura 4, verse 29). This right view was represented by al-Ḥasan al-Baṣrī († 728) and other scholars of the late 7th and early 8th centuries. The use of sea water is permitted on ship journeys in order to lift the thirst-quenching fresh water carried along. The doctrine of law is based on the corresponding legal directives of the Prophet, which Abū Dāwūd , an-Nasāʾī and at-Tirmiḏī pass on in their respective collections of traditions, whereupon Ibn Qudāma in al-Muġnī , in his large-scale commentary on the ḥanbali representation of law, on Muḫtaṣar fī l-fiqh from al-Ḫiraqī († 945), with his further explanations.

The sedentary also performs tayammum when there is no water. However, there is a doctrinal difference between the schools of law as to whether a prayer preceded only by Tayammum must be repeated. According to the Ḥanafis, Malikites and Hanbalites there is no obligation to repeat the prayer. For the Shafiites, the legal scholar an-Nawawī explains that tayammum is only permitted after an unsuccessful search for water, a position that is controversial within the Shafiite school. It is also controversial in terms of ritual law whether only one or more subsequent prayers may be performed after the Tayammum. The Sunnah is that Tayammum is only valid for one prayer and that it must be repeated for the next prayer - if there is still no water available. Already Abdarrazzāq aṣ-Ṣanʿānī († 827) compiled the controversial doctrines on this question from older sources.

The sedentary performs tayammum when, while searching for water, he fears that the statutory date of prayer will come to an end. According to Malikite teaching, however, he has to repeat the prayer if he then finds water. This is justified with the argument that the Qur'anic permission of the Tayammum originally only applies to the sick and travelers if the latter cannot find water. Prayers that do not have a fard character , such as the funeral prayer, rain prayer, prayer for lunar and solar eclipses, can be performed after Tayammum if there is no water or if the event would be missed through ritual washing.

The Koran exegete and legal scholar Muḥammad ibn Aḥmad ibn Abī Bakr († 1273 in Upper Egypt ) from Córdoba discusses the “Tayammumvers” (āyat at-tayammum) in his large-scale al-Ǧāmiʿ li-aḥkām al-Qurʾān on forty-five pages. He sees the reason for the doctrinal difference prevailing among the legal scholars, which he describes in detail, in their controversial understanding of the relevant Quranic verse. His predecessor, Ibn al-ʿArabī al-Maʿāfirī, learned on his travels that his colleagues in the Islamic East are said to have collected over eight hundred legal questions regarding Tayammum. He himself summarizes the legal problems of the Tayammum in his Muwaṭṭaʾ commentary al-Masālik fī šarḥ Muwaṭṭaʾ Mālik in fifteen questions (masʾala) on seventeen pages.

literature

  • The Encyclopaedia of Islam . New Edition. Brill. Suffer. Volume 10, p. 399 (EI)
  • Erwin Gräf : On the classification of human actions according to Ṭūsī, the Shaiḫ al-Ṭāʿifa (d. 460) and his teachers . In: Journal of the German Oriental Society (ZDMG), Supplement III.1 (1977), p. 388 (XIX. Deutscher Orientalistentag 1975)
  • Edward William Lane : An Arabic-English Lexicon . London 1863.
  • AJ Wensinck and JH Kramers (eds.): Concise dictionary of Islam . Brill, Leiden 1942. p. 746.
  • Theodor Nöldeke: History of the Qorāns . 2nd Edition. Edited by Friedrich Schwally. First part. Leipzig 1909. pp. 199-200 ( digitized version ).
  • al-mausūʿa al-fiqhīya . Wizārat al-awqāf. Kuwait. 4th edition. Kuwait 2002. Volume 14, p. 248 ff.
  • Ibn Qudāma: al-Muġnī . (Ed. ʿAbd Allāh b. ʿAbd al-Muḥsin at-Turkī and ʿAbd al-Fattāḥ Muhammad al-Ḥilw.) 2nd edition. Cairo 1999. Volume 1.
  • Ibn ʿAbd al-Barr: al-Istiḏkār. al-Ǧāmiʿ li-maḏāhib fuqahāʾ al-amṣār. (Ed. ʿAbd al-Muʿṭī Amīn Qalʿaǧī.) Beirut 1993. Volume 3.
  • Vardit Rispler-Chaim: Disability in Islamic Law. Springer, Dordrecht 2007, p. 22.

Individual evidence

  1. ↑ http://newmuslimguide.com/de/your-purification/557
  2. ↑ See Edward William Lane : An Arabic - English Lexicon. London 1863. Volume 1, p. 88.
  3. ↑ Sura 2, verse 267: “And do not choose the bad from it”: wa-lā tayammamū l-ḫabīṯa min-hu
  4. ↑ al-Istiḏkār , Volume 3, p. 156; so also in his Tamhīd li-mā fī l-Muwaṭṭaʾ min al-maʿānī wal-asānīd (ed. Saʿīd Aḥmad Aʿrāb. Rabat 1988), Volume 19, pp. 280-281. See also Ibn Qudāma : al-Muġnī , Volume 1, p. 310; al-mausūʿa al-fiqhīya , Volume 14, p. 248
  5. ↑ al-Qabas fī šarḥ Muwaṭṭaʾ Ibn Anas . Volume 1, pp. 156–157 (Beirut 1998)
  6. ↑ Vardit Rispler-Chaim: Disability in Islamic Law . Springer, Dordrecht 2007, p. 22 also erroneously adds Sura 2, verse 267, where the verb is used in its original meaning (see above, note 2).
  7. ↑ This 'sand washing verse' arose in connection with the so-called 'scandal story' (ḥadīṯ al-ifk), the slander of ʿĀʾiša . See Gregor Schoeler: Character and authenticity of the Muslim tradition about the life of Muhammad . de Gruyter, Berlin 1996. p. 130; 135; 137; Theodor Nöldeke & Friedrich Schwally: History of the Qorāns . Volume 1, pp. 199-200. Leipzig 1909 ( digitized version ).
  8. ↑ Musnad Ibn Ḥanbal , Volume 6, p. 273, line 1 (Bulāq, reprint Beirut, undated)
  9. ^ MJ Kister: On 'Concessions' and Conduct. A Study in early Ḥadīth . In: GHA Juynboll (Ed.): Studies on the First Century of Islamic Society. Carbondale and Edwardsville: Southern Illinois University Press (1982), p. 89: "The rukhas or" concessions, "ie, the changes in ritual prescriptions designed to soften their harshness, were indeed an efficient tool in adapting the prescriptions to the real conditions of life and its changing circumstances. ” See also note 21: tayammum as ruḫṣa.
  10. ↑ Erwin Graef (1977), p. 391; al-mausūʿa al-fiqhīya , Volume 14, p. 251
  11. ↑ Kitāb aṭ-ṭahūr . (Ed. Muḥammad Ḥasan Muḥammad Ḥasan Ismāʿīl aš-Šāfiʿī.) Beirut 1996. pp. 108-109.
  12. ↑ Erwin Gräf (1977), p. 409.
  13. ↑ AJ Wensinck / JH Kramers: Handwortbuch des Islams , Brill, Leiden 1942, p. 146; E. Fagnan: Additions aux dictionnaires arabes . (Reprint, Beirut, n.d.), p. 30; Lane, Vol. 1, p. 528c.
  14. ^ AJ Wensinck / JH Kramers: Handwortbuch des Islams , Brill, Leiden 1942, p. 746.
  15. ↑ Abdarrazzāq aṣ-Ṣanʿānī : al-Muṣannaf , Volume 1, No. 816.
  16. ↑ al-mausūʿa al-fiqhīya , Volume 14, p. 258
  17. ↑ Ḥamīd Laḥmar: al-maǧmūʿ al-muḏahhab fī aǧwibat al-imāmain Ibn Wahb wa-Ašhab . Rabat 2009. p. 36 according to the Malikite legal literature cited there .
  18. ↑ See the versions of the tradition of this campaign at: MJ Kister: On the Papyrus of Wahb B. Munabbih . In: Bulletin of the School of Oriental and African Studies (BSOAS), Volume 37 (1974), pp. 557-564.
  19. ↑ Miklos Muranyi : Comments on a Ḥadīṯ of the Yaḥyā b. Saʿīd al-Anṣārī. The problem of tayammum in the early Islamic tradition . In: Israel Oriental Studies 5 (1975), 129 ff; here: 131–133 with further primary sources. See also Ibn Qudāma: al-Muġnī , Volume 1, pp. 339-340; Abdarrazzāq: al-Muṣannaf , Volume 1, pp. 226-227; al-Buḫārī: aṣ-Ṣaḥīḥ , K. at-tayammum, bāb 7; al-mausūʿa al-fiqhīya , Volume 14, pp. 258-259.
  20. ↑ Saḥnūn ibn Saʿīd : al-Mudawwana. Volume 1, p. 45; Miklos Muranyi (1975), p. 136.
  21. ↑ Miklos Muranyi (1975), p. 141 (Addenda); al-Auzāʿī after Yaḥyā ibn Abī Kaṯīr († 746) in Abū Nuʿaim : Ḥilyat al-awliyāʾ , volume 3, p. 68 (Cairo 1933); Reprinted in Beirut 1985.
  22. ^ Fuat Sezgin: History of the Arabic script. Volume 2 (Poetry), p. 238
  23. ↑ Ibn Qudāma: al-Muġnī , volume 1, p. 12. - Abū Ḥātim al-Siǧistānī included the poet in his anthology of ancient poets of the early days. See: The Kitāb al-muʿammarīn of the Abū Ḥātim Al-Siǧistānī . Edited by Ignaz Goldziher in: Treatises on Arabic Philology. Leiden 1899 (reprint: Georg Olms. Heidelberg 1982. Volume 2. S. 6)
  24. ↑ About them see in detail: Harald Motzki: The beginnings of Islamic jurisprudence. Their development in Mecca up to the middle of the 2nd / 8th centuries Century. Pp. 70 ff. And 183 ff. (Treatises for the customer of the Orient. Volume L, 2. Franz Steiner, Stuttgart 1991
  25. ↑ ʿAbdarrazzāq aṣ-Ṣanʿānī: al-Muṣannaf , Volume 1, p. 226. No. 875; Miklos Muranyi (1975), p. 133.
  26. ↑ ʿAbdarrazzāq aṣ-Ṣanʿānī: al-Muṣannaf , Volume 1, pp. 242-243. No. 927; Miklos Muranyi (1975), p. 134.
  27. ↑ aṣ-Ṣaḥīḥ, Kitāb al-iʿtiṣām bil-kitāb wa-s-sunna, bāb 2.
  28. ↑ al-mausūʿa al-fiqhīya , Volume 14, p. 255.
  29. ↑ al-mausūʿa al-fiqhīya , Volume 4, p. 256.
  30. ↑ ʿAbdarrazzāq: al-Muṣannaf , Volume 1, pp. 232–233.
  31. ↑ Fuat Sezgin (1967), pp. 512-513
  32. ^ Volume 1, p. 16
  33. ↑ al-mausūʿa al-fiqhīya , Volume 14, p. 257.
  34. ^ Fuat Sezgin: History of Arabic literature . Brill, Leiden 1967. Volume 1, p. 99.
  35. ↑ Volume 1, pp. 214-216; al-mausūʿa al-fiqhīya , Volume 14, pp. 270-271.
  36. ↑ Ibn Abī Zaid al-Qairawānī: an-Nawādir wa-z-ziyādāt ʿalā mā fī ʾl-Mudawwana min ġairi-hā min al-ummahāt . (Ed. ʿAbd al-Fattāḥ Muḥammad al-Ḥilw. Beirut 1999). Volume 1, pp. 109-110
  37. ↑ Abū ʾl-Ḥasan al-Laḫmī: at-Tabṣira (Ed. Aḥmad ʿAbd al-Karīm Naǧīb.) Qaṭar 2011. Volume 1, pp. 189–191; Concise Dictionary of Islam , p. 746b
  38. ^ Carl Brockelmann : History of the Arabic literature . Volume 1, p. 529. Brill, Leiden 1943
  39. ↑ Printed several times in the Orient. Finally: ʿAbd Allāh ibn ʿAbd al-Muḥsin at-Turkī (ed.) Et alii with indices in 23 volumes. Al-Resalah. Beirut 2006
  40. ↑ al-Ǧāmiʿ li-aḥkām al-Qurʾān , Volume 6, p. 362
  41. ↑ al-Qabas fī šarḥ Muwaṭṭaʾ Ibn Anas . Volume 1, p. 161 (Beirut 1998)
  42. ↑ Beirut 2007. Volume 2, pp. 234-251