Rules of Tayammum.
701. If a person leaves out even a small part of his forehead or the back of his hands in Tayammum, forgetfully or intentionally, or even due to ignorance, his Tayammum will be void. However, it is not necessary to be very particular; if it can be ordinarily assumed that the forehead and the backs of the hands have been wiped, it would be sufficient
702. In order to be sure that the backs of the hands have been wiped, wiping should be done from slightly above the wrist, but wiping in between the fingers is not necessary
703. As an obligatory precaution, the forehead and the backs of the hands should be wiped downwards from above, and their acts should be performed one after the other without undue interruption. If someone interrupts the sequence so much that it could not be said that he is doing Tayammum, then Tayammum will be void
704. It is not necessary to determine while making Niyyat that a particular Tayammum is instead of Wudhu or Ghusl. However, if he has to perform two Tayammums, then he must clearly specify which is instead of Wudhu and which for Ghusl. And even if he fails to determine correctly the purpose of one Tayammum which is obligatory upon him, due to some error, for example, he makes Niyyat for Tayammum instead of Janabat Ghusl, in a case that he must make Niyyat for Tayammum instead of Ghusl for touching the dead.
705. While performing Tayammum, the forehead and palms of hands and back of hands should be Pak. But if the palm is Najis and it is not possible to wipe it with water, he must perform with Najis hand; but if the Nejasat is contagenous, he must perform Tayammum with back of hand or cubit
706. While performing Tayammum, one should remove the ring one is wearing and also remove any obstruction which may be on his forehead or on the palms or back of his hands (e.g. if anything is stuck on them)
707. If a person has a wound on his forehead or on the back of his hands and if it is tied with a bandage or something else, which cannot be removed, he should wipe his hands over it. And if the palm of his hand is wounded and, bandaged in a way that it cannot be removed, he should strike his bandaged hands on a thing with which it is permissible to perform Tayammum and then wipe his forehead and the back of his hands
708. There is no harm if there is hair on the forehead or on the back of hands. However, if the hair of his head fall on his forehead, then it should be pushed back
709. If one feels that one has some obstruction on his forehead or on the palm or back of his hands, an obstruction commonly known to be so, then one should verify and ensure that the obstruction is removed
710. If the obligation of a person is Tayammum, but he cannot perform it himself, he should solicit assistance. And the one who assists should make him perform Tayammum with his own hands. However, if this is not possible, the assistant should strike his hands on a thing on which it is lawful to perform Tayammum and then wipe it on the persons forehead and hands
711. If a man doubts while performing Tayammum whether or not he has forgotten a certain part of it, after he has passed that stage, he should ignore his doubt and his Tayammum is correct; and also if he doubts whether he has performed one part correctly or not after it has passed, he should ignore it and his Tayammum is in order
712. If, after wiping the left hand, a man doubts whether or not he has performed his Tayammum correctly, his Tayammum is valid
713. One whose duty is to do Tayammum, as an obligatory precaution, should not do it before the time of Namaz, but if he does it for some other obligation or recommendatory act and his duty continues till the time of Namaz, he can pray with that Tayammum
714. If a person whose obligation is Tayammum, knows that his excuse will continue till the end of the time of Namaz, he can offer prayers with Tayammum even during the early part of the time. But, if he knows that his excuse will cease to exist by the end of the time, he should wait and offer prayers with Wudhu or Ghusl as the case may be or he can pray with that if there is not enough time
715. One who cannot perform Wudhu or Ghusl, can offer his Qadha prayers with Tayammum even if he considers it probable that the excuse will be removed; but if he knows for sure that the excuse will be removed before the end of time for Qadha prayer, he must wait until such time
716. One who cannot perform Wudhu or Ghusl, it is permissible for him to offer recommendatory Namaz such as Nafeleh which have fixed time in day and night, with Tayammum even at the start of due time, provided that he is sure the excuse will not be removed until the end of time
717. One who performs Jabira Ghusl or Tayammum, as a precautionary act, for example, because of some injury in his back, if he offers prayer after Ghusl and Tayammum and after that an act which breaks Wudhu, such as urinating occurs, he must perform Wudhu for subsequent prayers
718. If a person performs Tayammum on account of non-availability of water or because of some other excuse, his Tayammum becomes void as soon as that excuse ceases to exist
719. The things which invalidate Wudhu invalidate the Tayammum performed instead of Wudhu also. Similarly, the things which invalidate Ghusl invalidate the Tayammum performed instead of Ghusl also
720. If one has upon him several Wajib Ghusls, but he cannot do them, it is permissible for him to perform one Tayammum instead of each, as an obligatory precaution
721. If a person who cannot do Ghusl wishes to perform an act for which Ghusl is obligatory, he should perform Tayammum for Ghusl. And a person who cannot perform Wudhu wishes to perform an act for which Wudhu is obligatory, he should perform Tayammum instead of Wudhu
722. If a person performs Tayammum instead of Ghusl of Janabat, it is not necessary for him to perform Wudhu for offering prayers. However, if he performs Tayammum instead of other Ghusls, then he should do Wudhu also. And if he cannot do Wudhu, he should do another Tayammum instead of Wudhu
723. If a person performs Tayammum instead of Ghusl and later he commits acts which makes Wudhu void, and if he still cannot do Ghusl for later prayers, he should do Wudhu. And if he cannot do Wudhu, then he should do Tayammum instead of Wudhu
724. If a person whose obligation is to perform Tayammum instead of Wudhu or Ghusl, the two Tayammums are sufficient and there is no need for another Tayammum
725. If a person whose obligation is Tayammum performs
Tayammum for an act, he can perform all those acts which should be done with Wudhu or
Ghusl, as long as his Tayammum and the excuse remain. However, if his excuse was shortage
of Namaz time, or if he performed Tayammum for Namaz-e-Mayyit or to go to sleep in spite
of water being available, then his Tayammum is valid for its intention and purpose only.
I. When he was afraid of harm caused by using water and yet intentionally entered the state of Janabat and offered prayers with Tayammum.
II. When he knew or suspected that he would not be able to procure water and yet entered the state of Janabat intentionally and offered prayers with Tayammum.
III. When he did not go in search of water intentionally till the time for prayers became short and he offered the prayers with Tayammum and learnt later that if he had made a search for water he would have been able to procure it.
IV. When he delayed offering prayers intentionally and offered it with Tayammum at the end of its time.
V. When he threw away the water, although he know or suspected that he would not be able to get water.