and both prayers together; because he is certain of the invalidation of one of the two prayers, though not specifically which one. Likewise, if he omitted an obligatory act in the wudu' of one of the five prayers and does not know which one, he is required to repeat the wudu' and the five prayers; because he knows that he owes one prayer out of five but does not know which one, so it becomes incumbent upon him (27), just as if he forgot a prayer during a day and does not know which one. If the second wudu' (28) was a renewal, not due to a hadath, and we say that renewal does not remove hadath, the ruling is the same; because its existence is like its non-existence. But if we say it does remove hadath, then only the first prayer is incumbent upon him; because if the first purification was valid, all his prayers (29) are valid, as they remain and were not invalidated by the renewal; and if it was not valid, then the hadath was removed by the renewal.

25 - Issue: He said: (The washing of the face, which is from the hairlines of the head to what descends from the jaws and the chin, and to the roots of the ears, and one should attend to the joint, which is between the beard and the ear.)

Washing the face is obligatory by the text and consensus. His statement (1): "from the hairlines of the head" means for most people. One does not consider every individual (2) by himself; rather, if one is bald and his hair has receded from the front of his head, he washes to the boundary of the hairlines in the common case. And the one with abundant hair that descends onto the face must wash the hair that descends beyond the standard boundary. Al-Zuhri held that the ears are part of the face and should be washed with it, due to his statement - peace be upon him -: "My face has prostrated to the One (3) Who created it, fashioned it (4), and split its hearing and sight." He attributed hearing to it just as he attributed sight. [Reported by Muslim] (5)