Salama (10): Whatever goes beyond the tragus of the ear is "arid" (cheek hair). The "dhagan" (chin) is the meeting point of the two jaws. Thus, these three types of hair are part of the face and it is obligatory to wash them with it. The same applies to the four [other] types of hair, which are: the two eyebrows, the eyelashes, the anfaqah (hair between the lower lip and the chin), and the mustache. As for the "sudgh" (temple hair)—which is the hair after the end of the idhar (sideburn), being that which aligns with the top of the ear and descends slightly from its top—and the "naza'atan"—which are the areas from which hair has receded from the head (11) ascending on both sides of the head—they are part of the head. Some of our companions mentioned another view regarding the sudgh, that it is part of the face because it is connected to the idhar, resembling the arid; however, this is not correct. For al-Rubayyi' bint Mu'awwidh said: "I saw the Messenger of Allah - peace be upon him - performing ablution (12), and he wiped his head, wiped what was at its front and its back, his temples, and his ears, once (13)." He wiped it with the head, and it was not reported that he (14) washed it with the face (15). Furthermore, it is hair that connects (16) to the hair of the head [and is not restricted to the adult, so it is from the head, like its other parts, and the analogy he mentioned is "tardi" (incidental/non-causal) with no substance, and it is not more valid than our analogy] (17).
As for the "tahdhif"—the hair entering the face between the end of the idhar and the naza'a—it is part of the face. Ibn Hamid mentioned this; [because it is hair between the whiteness of the face, so it resembles the idhar] (18). It is possible that it is from the head because it is hair connected to it, [not having gone beyond its limit, so it resembles the sudgh] (19). The first view is more correct, because if there were no hair in that place, it would be part of the face; therefore, it is the same when there is hair upon it, just like the rest of the face.
(10) Abu Talib al-Fadl ibn Salama ibn Asim al-Dabbi, the linguist; he was intelligent and virtuous. He died in the year 300 AH. Inbah al-Ruwat 3/305-311. (11) In the original, there is an addition: "mana'an." (12) In M: "tawadda'a" (he performed ablution). The version established in the original and Sunan Abi Dawud is "yatawadda'u" (he performs ablution). (13) Reported by Abu Dawud, in: The Chapter on the Description of the Prophet's Ablution - peace be upon him -, from the Book of Purification. Sunan Abi Dawud 1/28. (14) Omitted from the original. (15) In the original, there is an addition: "Rawahu Abu Dawud" (Reported by Abu Dawud). (16) In M: "muttasil" (connected). (17) In M, in its place: "fakana minhu" (so it was from it). (18) Omitted from M. (19) Omitted from M.
سَلَمة (١٠): ما جَاوَزَ وَتِدَ الأُذُنِ عارِضٌ. والذَّقَنُ: مَجْمَعُ اللَّحْيَيْنِ. فهذه الشُّعُور الثَّلاثة من الوَجْهِ يَجِبُ غَسْلُها مَعَه. وكذلك الشُّعُور الأَرْبَعة، وهى الحاجِبَانِ، وأَهْدَابُ العَيْنَيْنِ، والعَنْفَقَةُ، والشَّارِبُ. فأمَّا الصُّدْغُ، وهو الشَّعَرُ الذي بعد انتهاءِ العِذَارِ، وهو ما يُحَاذِى رَأْسَ الأُذُنِ ويَنْزِلُ عن رَأْسِها قَلِيلًا، والنَّزَعَتَان، وهما ما انْحَسَرَ عنه الشَّعَرُ من الرَّأْسِ (١١) مُتَصاعِدًا في جانِبَىِ الرَّأْسِ، فهما من الرَّأْسِ. وذَكَرَ بعضُ أَصْحابِنا في الصُّدْغِ وَجْهًا آخرَ، أنَّه مِنَ الوَجْهِ، لأنه مُتَّصِلٌ بالعِذَارِ، أشْبَهَ العارِضَ، ولَيْسَ بصَحِيحٍ؛ فإنَّ الرُّبَيِّعَ بنتَ مُعَوِّذٍ قالت: رأيتُ رَسولَ اللَّه -صلى اللَّه عليه وسلم- يَتَوَضَّأُ (١٢) فمَسَحَ رَأْسَه، ومَسَحَ ما أقْبَلَ منه وما أَدْبَرَ، وصُدْغَيْهِ وأُذُنَيْهِ، مَرَّةً واحدةً (١٣). فمَسَحَهُ مَعَ الرَّأْسِ، ولم يُنْقَلْ أنه (١٤) غَسَلَه مع الوَجْهِ (١٥)، ولأنه شَعَرٌ يَتَّصِلُ (١٦) بشَعَرِ الرَّأْسِ [لا يَخْتَصُّ الكبيرَ، فكان من الرأسِ، كسائر نَواحِيهِ، وما ذكرهُ مِن القياسِ طَرْدِىٌّ لا معنَى تحته، وليس هو أوْلَى مِن قياسِنا] (١٧).
فأما التَّحْذِيفُ، وهو الشَّعَرُ الداخِلُ في الوَجْهِ ما بين انتهاءِ العِذَارِ والنَّزَعة، فهو من الوَجْهِ. ذَكَرَهُ ابنُ حَامِد؛ [لأنَّه شَعَرٌ بين بياضِ الوَجْهِ، فأشْبَهَ العِذَارَ] (١٨). ويَحْتَمِلُ أنه مِنَ الرَّأْسِ؛ لأنَّه شَعَرٌ مُتَّصِلٌ به، [لم يَخْرُجْ عن حَدِّهِ، أشْبَهَ الصُّدْغَ] (١٩). والأَوَّلُ أَصَحُّ؛ لأنَّ مَحلَّه لَوْ لَمْ يَكُن عليه شَعَرٌ لَكانَ مِنَ الوَجْهِ، فكذلك إذا كان عليه شَعَرٌ، كسَائِرِ الوَجْهِ.
(١٠) أبو طالب الفضل بن سلمة بن عاصم الضبى اللغوى، كان فهما فاضلا، توفى سنة ثلاثمائة. إنباه الرواة ٣/ ٣٠٥ - ٣١١.(١١) في الأصل زيادة: "مناعا".(١٢) في م: "توضأ". والمثبت في: الأصل، وسنن أبي داود.(١٣) أخرجه أبو داود، في: باب صفة وضوء النبي -صلى اللَّه عليه وسلم-، من كتاب الطهارة. سنن أبي داود ١/ ٢٨.(١٤) سقط من الأصل.(١٥) في الأصل زيادة: "رواه أبو داود".(١٦) في م: "متصل".(١٧) في م مكانه: "فكان منه".(١٨) سقط من: م.(١٩) سقط من: م.
