𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (235)
Saying "Bismillah" Before Tayammum
Scholars differed on this matter into several opinions:
· Some said it is a Sunnah (recommended practice). This is the view of the Hanafi school, the Shafi'i school, and one narration from Imam Ahmad, which Ibn Qudamah chose.
· Some said it is among the virtues of wudu (not obligatory, but good). This is the well-known view of the Maliki school.
· Some said it is not prescribed at all in wudu. This is one opinion within the Maliki school.
· Some said it is obligatory if one remembers it, but it is dropped if forgotten. This is the well-known view of the Hanbali school.
· Some said it is permissible (neither recommended nor obligatory) in wudu. This is another opinion within the Maliki school.
The majority view is that saying "Bismillah" is a Sunnah (recommended).
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Evidence of those who say it is a Sunnah:
First evidence:
A narration from Abu Hurairah that the Prophet (peace be upon him) said: "Every important matter or affair that does not begin with the remembrance of Allah is cut off" — or he said "deficient."
Counter-argument to this:
This narration has a weak chain of transmission and a confused text.
Second evidence:
It is considered good to say "Bismillah" before every action.
Counter-argument to this:
The correct approach is to follow the Shariah. Whatever the Prophet left without "Bismillah," the Sunnah is to leave it; whatever he said it for, the Sunnah is to say it. Not every act of worship requires "Bismillah." Some require it as a condition (like slaughtering an animal), some as a recommendation (like starting Quran recitation), some are innovations (like saying it in the call to prayer), and it may even be obligatory in some permissible acts (like eating and drinking).
Third evidence:
Many hadiths mention saying "Bismillah" in wudu, such as: "There is no prayer without wudu, and no wudu for the one who does not mention Allah's name upon it." These narrations come from several companions, though their chains have some weakness. However, they may collectively support the argument.
If saying "Bismillah" is established for purification with water, then it is also prescribed for tayammum, because tayammum is a substitute for purification with water.
Counter-argument to this:
It is not established that saying "Bismillah" is prescribed in purification with water in the first place. Even if we accept the hadiths at face value, they would make it a condition for the validity of wudu. Since the majority of scholars do not consider it obligatory, they cannot use these same hadiths as evidence against others.
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Evidence of the Hanbalis for obligation (when remembered):
Since the Hanbalis hold that saying "Bismillah" is obligatory in minor purification (wudu), they also hold it obligatory in its substitute (tayammum), because a substitute takes the ruling of the original.
Counter-argument to this:
First, it has not been proven that "Bismillah" is prescribed in wudu, so it cannot be required in tayammum.
Second, even if it were proven in wudu — which is a weak view — it does not necessarily apply to tayammum. Tayammum does not fully take the rulings of wudu; it only purifies two organs (face and hands). One should not say: "Whatever is required in wudu is required in tayammum."
As for precaution: In acts of worship, precaution means not doing something until its legitimacy is proven. The default in worship is prohibition (you do not do it unless there is evidence). From the hadith of 'Ammar ibn Yasir, it is understood that saying "Bismillah" is not obligatory. Therefore, the one who leaves it is not blamed, while the one who says it may be considered an innovator, because there is no authentic — or even weak — hadith mentioning "Bismillah" specifically for tayammum.
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Evidence of those who say saying "Bismillah" is not prescribed in tayammum:
