includes it. If he intends one of those, it is not permitted for him to perform supererogatory prayer; because it is lower, so he does not permit the higher by its intention, like the obligatory with the supererogatory. If he performs tayammum for tawaf, he is permitted to recite the Quran and remain in the mosque; because it is higher than both, as it is a prayer for which two purifications are a condition, and it includes both supererogatory and obligatory [forms]. Remaining in the mosque enters into its scope, as it only occurs in the mosque. If he intends one of them, he does not permit tawaf; because it is higher than them. If he intends the obligatory tawaf, he permits its supererogatory; but if he intends its supererogatory, he does not permit its obligatory, like prayer. If he intends by his tayammum the recitation of the Quran due to being in a state of major ritual impurity (junub), or remaining in the mosque, or touching the mushaf, he does not permit anything other than what he intended; due to his (peace and blessings be upon him) statement: "And every person shall have what he intended." And because he did not intend that, nor what is higher than it, he did not permit it, just as he does not permit the obligatory if he did not intend it.
Section: If a boy performs tayammum for one of the five prayers and then reaches puberty, he does not permit an obligatory prayer with his tayammum; because what he intended was supererogatory, and it is permitted for him to perform supererogatory prayer with it, just as if an adult intended supererogatory prayer with it. As for if he performed wudu before puberty and then reached puberty, he may pray with it both obligatory and supererogatory prayers; because wudu for the supererogatory permits the performance of the obligatory.
70 - Issue: He said: (He wipes with them his face and his hands.)
There is no disagreement on the obligation of wiping the face and the hands, due to the saying of Allah the Almighty: "Then wipe your faces and your hands with it." It is mandatory to wipe all of them, and to encompass what the water would come upon of them. Nothing is omitted from them except rinsing the mouth and nostrils and what is beneath sparse hair. This is the opinion of al-Shafi'i. Sulayman ibn Dawud said: It suffices him if he only touches part of his face and part of his hands.
(5) In the original: "or he intended remaining". (6) Omitted from M. (1) In M: "jami'ihima" (all of both), "minhuma" (from both). (2) Meaning the Imam Abu Dawud al-Tayalisi the Hafiz, who used to recite thirty thousand hadiths from memory. He died in the year 204 AH. Siyar A'lam al-Nubala 9/378-384.
تَشْمَلُه. وإنْ نَوَى شيْئًا مِنْ ذلك لم يُبَحْ له التَّنَفُّلُ بالصَّلَاةِ؛ لأنَّه أدْنَى، فلا يَسْتَبِيحُ الأَعْلَى بِنِيَّتِهِ، كالفَرْضِ مع النَّفْلِ. وإنْ تَيَمَّمَ للطَّوَافِ أُبِيحَ له قِراءةُ القُرْآنِ، واللُّبْثُ في المَسْجِدِ؛ لأنَّه أعْلَى منهما، فإنَّه صَلَاةٌ، ويُشْتَرَطُ له الطَّهارتانِ، وله نَفْلٌ وفَرْضٌ، ويَدْخُلُ في ضِمْنِه اللُّبْثُ في المَسْجِدِ؛ لأنَّه لا يكونُ إلَّا في المَسْجِدِ. وإنْ نَوَى أحَدَهُما لم يستَبِح الطَّوافَ؛ لأنَّه أعْلَى مِنْهُما. وإنْ نَوَى فَرْضَ الطَّوَافِ، اسْتَبَاحَ نَفْلَه. وإن نَوَى نَفْلَه، لم يَسْتَبِحْ فَرْضَهُ كالصلاةِ. وإنْ نَوَى بِتَيَمُّمِه قِرَاءةَ القُرآنِ لِكَوْنِه جُنُبًا، أو اللبْثَ (٥) في المَسْجِدِ، أو مَسَّ المُصْحَفِ، لم يَسْتَبِحْ غيرَ ما نَوَاهُ؛ لِقَوْلهِ -صلى اللَّه عليه وسلم-: "وإنَّمَا لكُلِّ امْرِىءٍ مَا نَوَى". ولِأنَّه لم يَنْوِ ذلك، ولا ما هو أَعْلَى منه، فلم يَسْتَبِحْه، كما لا يَسْتَبِيحُ الفَرْضَ إذا لم يَنْوِهِ.
فصل: وإنْ تَيَمَّمَ الصَّبِىُّ لإِحْدَى الصَّلَواتِ الخَمْسِ، ثُم بَلَغ، لم يَسْتَبِحْ بِتَيَمُّمِهِ فَرْضًا؛ لأنَّ ما نَوَاهُ كان نَفْلًا، ويُبَاحُ أن يَتَنَفَّلَ به، كما لو نَوَى به البالِغُ النَّفْلَ. فأمَّا إنْ تَوَضَّأَ قبلَ البُلُوغِ، ثم بَلَغَ، فله أنْ يُصَلِّىَ به (٦) فَرْضًا ونَفْلًا؛ لأنَّ الوُضُوءَ للنَّفْلِ يُبِيحُ فِعْلَ الفَرْضِ.
٧٠ - مسألة؛ قال: (فَيَمْسَحُ بِهِمَا وَجْهَهُ وكَفَّيْهِ)
لا خِلافَ في وُجُوبِ مَسْحِ الوَجْهِ والْكَفَّيْنِ؛ لِقَوْلِ اللهِ تعالى: {فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ}. ويَجِبُ مَسْحُ جَمِيعِهَا (١)، واسْتِيعَابُ ما يَأْتِى عليه الماءُ منها (١)، لا يَسْقُطُ مِنها إلَّا المَضْمَضةُ والاسْتِنْشَاقُ، وما تحتَ الشُّعُورِ الخَفِيفَةِ، وبهذا قال الشَّافِعِيُّ. وقال سليمان بنُ داود (٢): يُجْزِئُه إنْ لم يصِبْ إلَّا بعضَ وَجْهِه
(٥) في الأصل: "أو نوى اللبث".(٦) سقط من: م.(١) في م: "جميعهما"، "منهما".(٢) يعني الإمام أبا داود الطيالسي الحافظ، كان يسرد من حفظه ثلاثين ألف حديث، توفى سنة أربع ومائتين. سير أعلام النبلاء ٩/ ٣٧٨ - ٣٨٤.
