unlike the head. As for the hadith of Aws in (26) that the Prophet - may God bless him and grant him peace - wiped over his two feet (27), he only intended light washing. The same applies to the hadith of Ibn Abbas, which is why he said: "He took a handful of water and sprinkled it over his two feet." Wiping is done with moisture, not by sprinkling water.
As for the statement of al-Khiraqi: "They are the two protruding bones," he meant that the ankles are those located at the bottom of the shin on both sides of the foot. It was narrated from Muhammad ibn al-Hasan that he said: "They are on the instep of the foot, which is where the shoelace is tied on the foot," based on the fact that He said: {to the ankles}. This indicates that there are only two ankles on the two feet. If you meant what you have mentioned, the ankles of the feet would be four, for each foot has two ankles. Our evidence is that the ankles known in common parlance are what we have mentioned. Abu Ubayd said: "The ankle which is at the base of the foot is the end of the shin, similar to the nodes (ka'ab) of a reed, each joint of which is called a ka'b." Abu al-Qasim al-Jadali (28) narrated from al-Nu'man ibn Bashir, who said: "One of us would press his ankle against his companion's ankle in prayer, and his shoulder against his companion's shoulder." This was recorded by al-Khallal (29), and al-Bukhari (30) mentioned it. It is also narrated that the Quraysh used to pelt the ankles of the Messenger of God - may God bless him and grant him peace - from behind until they would bleed, and the instep of the foot is in front of them. His saying the Almighty: {to the ankles} is an argument for us; for He intended that each foot be washed up to the ankles, since if He had intended the ankles of all the feet, He would have said "the ankles" (al-ki'ab), just as He said: {and your hands to the elbows}.
Section: He is required to include the ankles in the washing, as we said regarding the elbows previously.
30 - Issue: He said: "And he shall perform the purification member by member, as God Almighty commanded."
The summary of this is that the sequence in ablution (wudu') according to what is in the verse is mandatory according to Ahmad. I have not seen...
(26) Dropped from M. (27) It was mentioned previously on page 185. (28) He is al-Husayn ibn al-Harith al-Kufi, trustworthy (thiqah). See his biography in: Tahdhib al-Tahdhib 2/333. (29) Recorded by Abu Dawud, in: Chapter on Straightening the Rows, from the Book of Prayer. Sunan Abi Dawud 1/153. (30) In the chapter heading "On placing the shoulder against the shoulder and the foot against the foot in the row," from the Book of Prayer. Sahih al-Bukhari 1/185.
بخِلَافِ الرَّأْسِ. وأمّا حَدِيث أَوْسٍ في (٢٦) أنَّ النبيَّ -صلى اللَّه عليه وسلم- مَسَحَ عَلَى قَدَمَيْه (٢٧). فإنَّما أرَادَ الغَسْلَ الخَفِيفَ، وكَذَلِك حَدِيثُ ابن عباس، ولذلك قال: أخَذَ مِلْءَ كَفٍّ مِنْ ماءٍ فَرَشَّ عَلَى قَدَمَيْه. والمَسْحُ يكونُ بالبَلَلِ لا بِرَشِّ الماءِ.
فأما قَوْل الخِرَقِىِّ: "وهُمَا العَظْمَانِ الناتِئَانِ". فأرادَ أنَّ الكَعْبَيْن هما اللَّذَان في أَسْفَلِ السَّاقِ مِنْ جَانِبَىِ القَدَمَ. وحُكِىَ عَنْ مُحمَّد بنِ الحَسَنِ أنه قال: هُمَا في مُشْطِ القَدَمِ، وهو مَعْقِدُ الشِّراكِ مِنَ الرِّجْلِ، بدَلِيلِ أنه قال: {إِلَى الْكَعْبَيْنِ}. فَيَدُلُّ عَلَى أنّ في الرِّجْلَيْنِ كَعْبَيْن لا غَيْرُ، ولو أرَادَ ما ذَكَرْتُمُوهُ كانت كِعَابُ الرِّجْلَينِ أرْبَعة، فإِنَّ لِكُلِّ قَدَمٍ كَعْبَيْن. ولنا: أنَّ الكِعَابَ المَشْهُورَةَ في العُرْفِ هي التي ذَكَرْناها، قال أبُو عُبَيْد: الكَعْبُ الذي في أَصْلِ القَدَمِ مُنْتَهَى السَّاقِ إليه، بِمَنْزِلةِ كِعَابِ القَنَا، كُلُّ عَقْدٍ منها يُسَمَّى كَعْبًا. وقد رَوَى أبُو القَاسِم الْجَدَلِىُّ (٢٨)، عن النُّعْمانِ بنِ بَشِير قال: كانَ أحَدُنا يَلْزَقُ كَعْبَه بكَعْبِ صَاحِبِه في الصَّلَاةِ، ومَنْكِبَه بمَنْكِبِ صاحِبهِ. رواه الخَلَّالُ (٢٩)، وقالَهُ البُخَارِىُّ (٣٠). ورُوِىَ أنَّ قُرَيشا كانت تَرْمِى كَعْبَىْ رَسُولِ اللهِ -صلى اللَّه عليه وسلم- مِنْ وَرَائِه حتى تُدْمِيها. ومُشْطُ القَدَمِ أمَامَهُ. وقَوْلُه تعالى: {إِلَى الْكَعْبَيْنِ} حُجَّة لنا؛ فإنَّه أرَادَ أنَّ كُلَّ رِجْلٍ تُغْسَلُ إلى الكَعْبَيْن، إذْ لو أرادَ كِعَابَ جَمِيعِ الأَرْجُلِ لقال: الكِعَاب، كا قال: {وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ}.
فصل: ويَلْزَمُه إدْخالُ الكَعْبَيْنِ في الغَسْلِ، كَقَوْلِنَا في المَرَافِقِ فِيمَا مَضَى.
٣٠ - مسألة؛ قال: (ويَأْتِى بالطَّهارَةِ عُضْوًا بَعْدَ عُضْوٍ، كما أمَرَ اللهُ تَعالَى)
وجُمْلَةُ ذلِكَ: أنّ التَّرْتِيبَ في الوُضُوءِ عَلَى ما فِي الآيةِ واجِبٌ عِنْدَ أَحْمَد. لَمْ أَرَ
(٢٦) سقط من: م.(٢٧) تقدم في صفحة ١٨٥.(٢٨) هو الحسين بن الحارث الكوفى، ثقة. انظر ترجمته في: تهذيب التهذيب ٢/ ٣٣٣.(٢٩) وأخرجه أبو داود، في: باب تسوية الصفوف، من كتاب الصلاة. سنن أبي داود ١/ ١٥٣.(٣٠) في ترجمة باب إلزاق المنكب بالمنكب والقدم بالقدم في الصف، من كتاب الصلاة. صحيح البخاري ١/ ١٨٥.
