Details in the chapters of this chapter, God Almighty willing. Some say that by this purity, I mean the purity of dirt, instead of the greater, and those say that it is not in place of the greater, but rather attribute the word minor and major to purity due to the generality of purity in bathing for the entire body. It is specific to some parts of ablution, as the minor event is what requires ablution, and the major event is every event that requires ablution.

Every event that undermines faith must be washed with water, which is the renewal of faith in knowledge. If he is one of the people who consider rational evidence, then he believes based on rational evidence. He is like one who has water and is able to use it, even if he is not one of the people of reasoning. In the evidence, he was an imitator who was obligated to be pure by faith, from that event that removed his faith by the sword or due to good suspicion, so he is one who performs dry ablution with dust when he loses water or is unable to use water.

This is according to the doctrine of those who believe that tayammum is also a substitute for greater purity, so he sees tayammum for the one who is in a state of impurity. As for the doctrine of those who believe that one who is in a state of impurity should not perform tayammum, such as Ibn Masoud and others, he is the one who does not see imitation in faith, but rather it is necessary to know God and what is obligatory for him, and it is permissible and impossible with theoretical evidence. A group of theologians said this .

As for the fact that I mean tayammum instead of the minor purity, it is that it qualifies him as having occurred in a specific issue and not in faith, due to the lack of a text from the Qur’an or the Sunnah or consensus on that. Just as it is permissible for him to perform tayammum in this minor purity in exchange for it, it is permissible for him to make analogy in ruling on that issue. Perhaps there is a common cause between this issue, for which there is no pronounced ruling, and another issue for which there is a pronounced ruling, whether in the Qur’an, Sunnah, or consensus .

Our doctrine in our saying is that tayammum is not an alternative, but rather it is a specific, legitimate purification for a specific condition, whose law is legislated by the One who legislated the use of water for this specific worship, and He is God Almighty and His Messenger, may God bless him and grant him peace, so it is not an alternative, but rather it is about extracting the ruling on that issue from a text mentioned in the book. Or in the Sunnah, the ruling on this issue is included in the entirety of that speech, which is jurisprudence in religion. God Almighty said, “Let them understand the religion, and there is no need for analogy in that. An example of this is a man who struck his father or something like that.” The people of analogy said, “We do not have a text on this issue.” But when God Almighty said, “No.” Say “F” to them and do not rebuke them. We said, “If the prohibition on cursing is small, then hitting with a stick is more severe, so it was a warning from

The debt has been completed and it is not permissible to add to it, just as it is not permissible to subtract from it. Whoever hits his father with a stick does not do good to him, and whoever does not do good to his father has disobeyed what God commanded him to do with his parents. And whoever rejects the words of his parents and does what his parents do not approve of is permissible for him. If he left it, he disobeyed them. It has been proven that disobedience to one’s parents is a major sin. That is why we said that purifying oneself with dirt, which is tayammum, is not an alternative. Rather, it is permissible, just as water is prescribed, and it has a special description of its action, for it is clear that we do not use it except on the face or my hands, and ablution and washing are not like that, and an alternative should replace it. What is changed from it? This is what replaced what is changed from it in the action. And God speaks the truth and He guides the path.

Sharia scholars have agreed that it is permissible for a sick person and a traveler to perform dry ablution if they do not have water, and we have it, or do not use water even though it is available due to an illness that he has contracted, fearing that the illness will increase or he will die, based on the text in this regard .

The traveler is the one who looks at the evidence. He is a traveler who thinks about the points of his introductions and the way to arrange them until the ruling on the required issue is produced for him. The sick person is the one whose nature does not allow him to consider the evidence due to what he knows of his bad nature and his inability to achieve the purpose of consideration. Rather, it is necessary to He is discouraged from looking and is commanded to believe according to tradition.

We have said before that the one who imitates faith is like the one who performs dry ablution with dirt, because dirt is not in purity, I mean cleanliness, like water, but we call it purity according to Sharia law. I mean dirt in particular, unlike water, for I call it purity according to Sharia law and rationally, so accompany it .