it is recommended that he insert his two index fingers into the auditory canals of his ears, and wipe the exterior of his ears with his two thumbs (42). It is not obligatory to wipe what is covered by the cartilage, because for the head—which is the fundamental part—it is not obligatory to wipe what is covered by hair, and the ear is even more entitled to that.
29 - Issue: He said: (And washing the two feet up to the ankles, and they are the protruding bones).
Washing the feet is obligatory according to the majority of scholars. Abd al-Rahman ibn Abi Layla (1) said: The Companions of the Messenger of Allah (peace and blessings of Allah be upon him) reached a consensus on washing the feet. It was narrated from Ali that he wiped over his sandals and his feet, then entered the mosque, removed his sandals, and then prayed. It was narrated from Ibn Abbas that he said: I do not find in the Book of Allah anything other than two washings and two wipings. It was narrated from Anas ibn Malik that the statement of al-Hajjaj was mentioned to him: Wash the feet, their exteriors and interiors, and rub between the toes, for there is nothing of the son of Adam closer to filth than his feet. Anas said: Allah spoke the truth, and al-Hajjaj lied. And he recited this verse: {Wash your faces and your hands to the elbows, and wipe over your heads and your feet to the ankles} (3). It was narrated from al-Sha'bi that he said: Wudu involves two things washed and two things wiped, and the two things wiped are dropped in Tayammum.
We do not know of any Muslim jurists who advocate for wiping the feet other than what (4) we have mentioned, except for what was narrated from Ibn Jarir, who said: One is given the choice between wiping and washing (5), and he argued
(42) In the original: "with his two palms". (1) Abu Isa Abd al-Rahman ibn Abi Layla al-Ansari al-Kufi, the Imam and Hafiz. His companions used to honor him as if he were a prince. He died in the year 82, and it is said in the year 83. Siyar A'lam al-Nubala 4/262-267. (2) In M: "unanimously agreed". (3) Surah al-Ma'idah, 6. (4) In M: "than". (5) The text of al-Tabari's statement is: "So, if the wiping signifies the two meanings that we have described: covering both feet with water, and specifically wiping parts of them with it, and it was sound based on the evidence we shall mention later, that what Allah intended by wiping them is complete coverage, and their complete coverage by that involves the meaning of both washing and wiping, then the correctness of reading both recitations is clear—that is, the accusative (nasb) in 'the feet' (arjulakum) and the genitive (khafd/jar) (arjulikum). This is because covering the feet by wiping them with water constitutes washing them, and passing the hand—or what serves the function of the hand—over them constitutes wiping them. Thus, the correctness of the recitation of whoever read ="
يُدْخِلَ سَبَّابَتَيْه في صِمَاخَىْ أُذُنَيْه، ويَمْسَحَ ظَاهِرَ أُذُنَيْه بإبْهامَيْه (٤٢). ولا يَجِبُ مَسْحُ ما اسْتَتَرَ بالغَضَارِيفِ؛ لأنَّ الرَأسَ الذي هو الأَصْلُ لا يَجِبُ مَسْح ما اسْتَتَرَ منه بالشَّعْرِ، والأُذُنُ أَوْلَى.
٢٩ - مسألة؛ قال: (وغَسْلُ الرِّجْلَيْنِ إلى الكَعْبَيْن، وهما العَظْمانِ الناتِئَانِ)
غَسْلُ الرِّجْلَيْن واجِبٌ في قَوْلِ أَكْثَر أهْلِ العِلْمِ. وقال عَبْدُ الرَّحْمن بنُ أَبِى لَيْلَى (١): اجْتَمَعَ (٢) أصْحابُ رَسُولِ اللَّه -صلى اللَّه عليه وسلم- عَلَى غَسْلِ القَدَمَيْنِ. ورُوِىَ عن عَلِىٍّ، أنه مَسَحَ على نَعْلَيْه وقَدَمَيْه، ثم دَخَل المَسْجِدَ فخَلَع نَعْلَيْه، ثم صَلَّى. وحُكِىَ عن ابنِ عَبَّاس أنه قال: ما أجِدُ في كِتابِ اللهِ إلا غَسْلَتَيْن ومَسْحَتَيْن. ورُوِىَ عن أنسِ بنِ مالِكٍ أنه ذُكِرَ له قَوْلُ الحَجَّاجِ: اغْسِلُوا القَدَمَيْنِ ظاهِرَهُما وباطِنَهُما، وخَلِّلُوا ما بين الأَصَابِعِ، فإنَّه ليس شيءٌ من ابْنِ آدَمَ أقْرَبَ إلى الخَبَثِ مِنْ قَدَمَيْه. فقال أنَس: صَدَقَ اللهُ، وكذَب الحَجَّاجُ. وتَلَا هذه الآية: {فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ} (٣). وحُكِىَ عن الشَّعْبِىِّ أنه قال: الوُضُوءُ مَغْسُولان ومَمْسُوحان، فالمَمْسُوحان يَسْقُطان في التَّيَمُّمِ.
ولم نعلَمْ مِنْ فُقَهاءِ المُسْلمِين مَنْ يَقُولُ بالمَسْحِ عَلَى الرِّجْلَيْنِ غَيْرَ ما (٤) ذَكَرْنا، إلَّا ما حُكِىَ عن ابنِ جَرِيرٍ. أنه قال: هو مُخَيَّرٌ بين المَسْحِ والغَسْلِ (٥)، واحْتَجَّ
(٤٢) في الأصل: "براحتيه".(١) أبو عيسى عبد الرحمن بن أبي ليلى الأنصاري الكوفى الإمام الحافظ، كان أصحابه يعظمونه كأنه أمير، توفى سنة اثنتين وثمانين وقيل سنة ثلاث. سير أعلام النبلاء ٤/ ٢٦٢ - ٢٦٧.(٢) في م: "أجمع".(٣) سورة المائدة ٦.(٤) في م: "من".(٥) نص عبارة الطبري: "فإذا كان المسح المعنيان اللذان وصفنا: من عموم الرجلين بالماء، وخصوص بعضهما به، وكان صحيحا بالأدلة الدالة التي سنذكرها بعد، أن مراد اللَّه من مسحهما العموم، وكان لعمومهما بذلك معنى الغسل والمسح، فبَيِّنٌ صواب قرأة القراءتين جميعا، أعنى النصب في الأرجل والخفض؛ لأن في عموم الرجلين بمسحهما بالماء غسلُهما، وفى إمرار اليد وما قام مقام اليد عليهما مسحُهما، فوجه صواب قراءة من قرأ =
