it does not break, just like the two khuffs. The people only wiped upon the jawrabayn because they were, in their view, equivalent to the khuff, occupying the place of the khuff on a man's leg, such that a man could walk about in them.

86 - Issue: He [Ibn Qudama] said: (And if it remains stable by means of a sandal, he may wipe, but if he removes the sandal, the purification is invalidated.)

This means that if the jawrab does not remain stable by itself, but remains stable by wearing a sandal, wiping upon it is permitted, and the purification is invalidated by removing the sandal. This is because the stability of the jawrab is one of the two conditions for the permissibility of wiping, and it was achieved only by wearing the sandal; so when he removes it, the condition ceases, and the purification is nullified, just as if the foot had become exposed. The basis for this is the hadith of al-Mughira.

Regarding his statement: "He wiped upon the jawrabayn and the sandals," al-Qadi said: He wipes upon the jawrab and the sandal as mentioned in the hadith. The outward meaning is that the Prophet (may Allah bless him and grant him peace) only wiped upon the straps of the sandal that are over the top of the foot. As for its underside and heel, it is not prescribed to wipe it from the khuff, and likewise [it is not prescribed] for the sandal.

87 - Issue: He [Ibn Qudama] said: (And if there is a hole in the khuff through which a part of the foot appears, it is not permissible to wipe upon it.)

Its general rule is that wiping is only permissible upon the khuff and what is like it if it is a covering for the place of the obligatory wash. If any part of the place of the obligatory wash appears, it is not permitted to wipe, even if it is small, from the place of the stitching or otherwise, if the foot can be seen through it. If there is a slit in it that closes and the foot does not appear through it, it does not prevent the permissibility of wiping. Ahmad explicitly stated this. This is the school of Ma'mar and one of the two opinions of al-Shafi'i. Al-Thawri, Yazid ibn Harun, Ishaq, and Ibn al-Mundhir said: Wiping is permissible upon every khuff. Al-Awza'i said: One wipes upon a torn khuff and upon what appears of his foot. Abu Hanifa said: If it is torn to the extent of three fingers, it is not permissible, and if it is less, it is permissible. The Hasan said something similar. Malik said: If it is extensive and excessive, it is not permissible; otherwise, it is permitted. They relied upon the generality of the hadith, and upon the fact that it is a khuff in which it is possible to continuously walk, so it resembles an intact one. Also, because the majority of the Arabs' khuffs were torn, yet the Prophet (may Allah bless him and grant him peace) commanded wiping upon them without qualification, so it refers to the khuffs that were commonly worn by them. Our argument is that it is not a covering for the foot, so wiping upon it is not permissible, just as if it were extensive and excessive, or by analogy to other than the khuff. Also, the rule regarding what is exposed is washing, and what is covered is wiping; so if both are combined, the rule of washing prevails, just as if one of his feet were uncovered.

Section: Wiping is not permissible upon wraps and rags. Ahmad explicitly stated this. It was said to him: The people of the mountain wrap their feet with wraps up to the middle of the leg? He said: Wiping upon that does not suffice him, unless it is a jawrab. That is because the wrap does not remain stable by itself; it only remains stable by tying it, and we know of no disagreement regarding this.