wiped only the top of the khuff, and there is no disagreement that wiping its top suffices. Ibn al-Mundhir said: I do not know anyone who speaks of wiping over the two khuffs and also says that wiping the top of the khuff does not suffice.

Section: The ruling regarding wiping the heel of the khuff is the same as the ruling regarding wiping its bottom, because it is not a place for the obligatory wipe, so it is like its bottom.

90 - Issue: He said: (And the man and the woman are the same in that regard.)

Meaning, in wiping over the khuffs and all other rulings and conditions pertaining to them, due to the generality of the report, and because it is a wiping established in place of washing, so men and women are equal in it, like tayammum. There is no difference between a woman suffering from mustahada (irregular non-menstrual bleeding) and one who has urinary incontinence, and others. Some of the Shafi‘iyya said: It is not permissible for them to wipe over the khuff for longer than the time of one prayer, because the purity upon which they wore the khuff does not make permissible more than that. Our position is the generality of his statement, peace be upon him: "The resident wipes for a day and a night, and the traveler for three days and their nights." And because wiping is not invalidated by the invalidators of wudu’, it is not invalidated by the expiration of the time. However, if their excuse ceases, they complete [the act] within their category; so it is not permissible for them to wipe with that purity, like tayammum when one becomes able to use water; one does not wipe over a khuff worn while in a state of tayammum.

Section: It is permissible to wipe over the turban. Ibn al-Mundhir said: Among those who wiped over the turban are Abu Bakr al-Siddiq, and this was held by ‘Umar, Anas, and Abu Umama. It was narrated from Sa‘id ibn Malik and Abu al-Darda’, may Allah be pleased with them. This was also held by ‘Umar ibn ‘Abd al-‘Aziz, al-Hasan, Qatada, Makhul, al-Awza‘i, Abu Thawr, and Ibn al-Mundhir. ‘Urwa, al-Nakha‘i, al-Sha‘bi, al-Qasim, Malik, al-Shafi‘i, and the scholars of opinion (Ashab al-Ra’y) said: One does not wipe over it, due to the saying of Allah the Almighty: {And wipe your heads}. And because there is no hardship in taking it off, so it is not permissible to wipe over it, like the sleeves. Our evidence is what was narrated from al-Mughira ibn Shu‘ba, who said: The Messenger of Allah (may Allah bless him and grant him peace) performed wudu’ and wiped over his two khuffs and his turban. Al-Tirmidhi said: This is a hasan sahih hadith. And in Muslim: That the Prophet (may Allah bless him and grant him peace) wiped over the two khuffs and the khimar (head covering). Ahmad said: It is from five aspects from the Prophet (may Allah bless him and grant him peace). Al-Khallal narrated, with his chain of transmission, from ‘Umar, may Allah be pleased with him, that he said: Whoever is not purified by wiping over the turban, may Allah not purify him. And because it is a covering on a place where the Shari‘a has mandated wiping, it is permissible to wipe over it, like the two khuffs. And because the head is a limb whose obligation is dropped in tayammum, it is permissible to wipe over its covering, like the feet. The verse does not negate what we have mentioned, for the Prophet (may Allah bless him and grant him peace) is the explainer of Allah’s speech and its interpreter, and the Prophet (may Allah bless him and grant him peace) did wipe over the turban and commanded wiping over it, and this indicates that the intended meaning [of the verse] is wiping over the head or its covering. Among what makes this clear is that wiping, in most cases, does not directly touch the head; rather, one wipes over the hair, and it is a barrier between the hand and [the head], so it is the same with the turban, for it is said of the one who touched or kissed his turban: He kissed his head and touched it. Likewise, he commanded wiping the feet, and we have agreed upon the permissibility of wiping over their covering.