In which situations is tayammum performed instead of ablution?

Tayammum is an exceptional practice that substitutes for ablution (wudu) and ritual bathing (ghusl) in certain circumstances, and it is only performed when there is a valid excuse. If water cannot be found for ablution or ghusl, or if it is found but cannot be used, tayammum is performed in place of both.

The Qur’anic verses explicitly state that tayammum can be performed when water is not available. (an-Nisā’, 4/43; al-Mā’idah, 5/6) The hadiths regarding tayammum also confirm the Qur’anic ruling that tayammum may be performed when water cannot be found. For example, when the Messenger of Allah (peace be upon him) saw a man sitting aside and not joining the congregation for prayer, he asked, “O so-and-so! Why are you not joining the congregation?” The man replied, “O Messenger of Allah, I am in a state of major impurity and there is no water.” The Prophet (peace be upon him) said, “Use the earth, it will suffice for you.” (Bukhari, Tayammum, 9 [348]; Muslim, Masajid, 312 [682])

Tayammum is performed in the following situations:

a) When there is not enough water for ablution or ghusl,

b) When water is available but cannot be reached,

c) When water is available but cannot be used due to obstacles such as extremely cold weather or the absence of a place to bathe,

d) When using water poses a health risk,

e) When washing oneself or the limbs for ablution would cause illness, worsen an illness, or prolong recovery,

f) When more than half of the body or the limbs required for ablution cannot be washed due to wounds, burns, etc.

If a person has wounds on less than half of their limbs, they should wash the healthy parts and wipe over the wounded areas. According to a narration on this topic, a wounded person in a state of major impurity was told to perform ghusl, he did so and died as a result. When the news reached the Messenger of Allah (peace be upon him), he said, “They have killed him! ...He could have sufficed with tayammum.” (Abu Dawud, Taharah, 122 [336])

Source: T.C. Diyanet İşleri Başkanlığı, Din İşleri Yüksek Kurulu