Ubayy ibn 'Umarah narrated: I said, "O Messenger of Allah, may I wipe (1) over the two khuffs?" He said, "Yes." I said, "For a day?" [He said, "For a day." I said, "And for two days?" (2)] He said, "And for two days." I said, "And for three?" He said, "And as much as you wish." Abu Dawud narrated it (3). Furthermore, it is a wiping performed while in a state of purification, so it is not time-limited, just like wiping the head and the splint (4). Our evidence is what Ali, may Allah be pleased with him, narrated: that the Prophet, may Allah bless him and grant him peace, set three days and their nights for the traveler, and a day and a night for the resident. Muslim narrated it (5). Also, the hadith of Safwan ibn 'Assal, which we have mentioned (6). Additionally, from 'Awf ibn Malik al-Ashja'i, that the Messenger of Allah, may Allah bless him and grant him peace, commanded wiping over the two khuffs during the Battle of Tabuk: three days and their nights for the traveler, and a day and a night for the resident. Imam Ahmad narrated it (7) and said: It is the finest hadith concerning wiping over the two khuffs; because it was during the Battle of Tabuk, which was the last battle (8) that the Prophet, may Allah bless him and grant him peace, fought, and it was his final practice. Their hadith is not strong, as Abu Dawud stated. In its chain of narration are unknown narrators, among them: 'Abd al-Rahman ibn Razin, Ayyub ibn Qatan, and Muhammad ibn Zayd. It is possible that [the Prophet's] statement "as much as you wish" refers to removing them at the end of the duration and then putting them on again. It is also possible that he meant "as much as you wish" from among the day, two days, or three. It is also possible that it is abrogated by our hadiths, because they are later, since the hadith of 'Awf was during the Battle of Tabuk, and there was only a little time between it and the passing of the Messenger of Allah, may Allah bless him and grant him peace. Furthermore, their analogy is invalidated by the case of tayammum.
Section: If the duration expires, the wudu is nullified, and he may not wipe unless he removes them then
(1) In the original: "atamsehu" (Do you wipe?). The version established in [M] and the Sunan of Abu Dawud is "am-sahu" (May I wipe?). (2) Omitted from the original. (3) In: Kitab al-Taharah, Chapter: The Time-Limit for Wiping. Sunan Abi Dawud 1/35. (4) In the original: "fi al-jabirah" (in the splint). (5) In: Kitab al-Taharah, Chapter: The Time-Limit for Wiping over the Khuffs. Sahih Muslim 1/232. Also recorded by al-Nasa'i, in: Kitab al-Taharah, Chapter: The Time-Limit for Wiping over the Khuffs for the Resident. Al-Mujtaba 1/72. And by al-Darimi, in: Kitab al-Taharah, Chapter: The Time-Limit for Wiping. Sunan al-Darimi 1/181. And by Imam Ahmad, in: al-Musnad 1/96, 100, 120, 133, 134, 149. (6) Previously mentioned on page 362. (7) In al-Musnad 6/27. (8) In [M]: "ghazah" (battle).
رَوَى أُبَيُّ بنُ عُمارةَ، قال: قُلْتُ: يا رسولَ اللهِ، أمْسَحُ (١) على الخُفَّيْنِ؟ قال: "نَعَمْ". قُلْتُ: يَوْمًا؟ [قال: "يَوْمًا". قُلْتُ: "ويَوْمَيْنِ] (٢) "، قال: "ويَوْمَيْنِ". قُلْتُ: وثَلَاثَةً؟ قال: "ومَا شِئْتَ". رواهُ أبو داود (٣)، ولأنَّهُ مَسْحٌ في طَهَارَةٍ، فلم يَتَوَقَّتْ، كَمَسْحِ الرَّأْسِ والجَبِيرَةِ (٤). ولَنا، ما رَوَى علىّ، رَضِىَ اللهُ عنه، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- جَعَلَ ثَلَاثَةَ أَيَّامٍ ولَيَالِيهِنَّ لِلْمُسَافِرِ، ويَوْمًا ولَيْلَةً لِلْمُقِيمِ. رواهُ مُسْلِم (٥)، وحَدِيثُ صَفْوانَ بنِ عَسَّالٍ، وقد ذَكَرْنَاهُ (٦)، وعَنْ عَوْفِ بنِ مالِكٍ الأشْجَعِىِّ، أنَّ رَسُولَ اللهِ -صلى اللَّه عليه وسلم- أمَرَ بالمَسْحِ على الخُفَّيْنِ في غَزْوَةِ تَبُوك، ثَلَاثَةَ أَيَّامٍ ولَيَالِيهِنَّ لِلْمُسَافِرِ، ويَوْمًا ولَيْلَةً لِلْمُقِيمِ. رواهُ الإِمامُ أحمدُ (٧)، وقال: هو أجْوَدُ حَدِيثٍ في المَسْحِ على الخُفَّيْنِ؛ لأنَّه في غَزْوَةِ تَبُوكَ، وهى آخِرُ غَزْوَةٍ (٨) غَزَاهَا النَّبِىُّ -صلى اللَّه عليه وسلم-، وهو آخِرُ فِعْلِه، وحَدِيثُهُم ليس بالقَوِىِّ. قاله أبو داود. وفِي إسْنَادِهِ مَجَاهِيلُ، منهم: عَبْدُ الرَّحْمَنِ بنْ رَزِين، وأيُّوبُ بنُ قَطَن، ومحمد بنُ زيد. ويَحْتَمِلُ أنَّهُ يَمْسَحُ ما شَاءَ، إذا نَزَعَهُما عندَ انْتِهاءِ مُدَّتِهِ ثُمَّ لَبِسَهُما. ويَحْتَمِلُ أنَّه قال: "وَمَا شِئْتَ" مِنَ اليَوْمِ واليَوْمَيْنِ والثَّلَاثَةِ. ويَحْتَمِلُ أنَّه مَنْسُوخٌ بأحَادِيثِنا؛ لأنَّها مُتَأَخِّرَةٌ، لِكَوْنِ حَدِيثِ عَوْف في غَزْوَةِ تَبُوكَ، وليس بينها وبينَ وَفَاةِ رَسُولِ اللهِ -صلى اللَّه عليه وسلم- إلَّا شيءٌ يَسِيرٌ، وقِيَاسُهُم يَنْتَقِضُ بالتَّيَمُّمِ.
فصل: إذا انْقَضَتِ المُدَّةُ بَطَلَ الوُضُوءُ، وليس له المَسْحُ إلَّا أنْ يَنْزِعَهُما ثم
(١) في الأصل: "أتمسح". والمثبت في: م، وسنن أبي داود.(٢) سقط من: الأصل.(٣) في: باب التوقيت في المسح، من كتاب الطهارة. سنن أبي داود ١/ ٣٥.(٤) في الأصل: "في الجبيرة".(٥) في: باب التوقيت في المسح على الخفين، من كتاب الطهارة. صحيح مسلم ١/ ٢٣٢. وأخرجه النسائي، في: باب التوقيت في المسح على الخفين للمقيم، من كتاب الطهارة. المجتبى ١/ ٧٢. والدارمى، في: باب التوقيت في المسح، من كتاب الطهارة. سنن الدارمي ١/ ١٨١. والإمام أحمد، في: المسند ١/ ٩٦، ١٠٠، ١٢٠، ١٣٣، ١٣٤، ١٤٩.(٦) تقدم في صفحة ٣٦٢.(٧) في المسند ٦/ ٢٧.(٨) في م: "غزاة".