one of his feet, then inserted it into the khuff, then washed the other and inserted it into the khuff, wiping is not permissible either. This is the view of al-Shafi'i, Ishaq, and something similar is narrated from Malik. [And some of our companions have related another narration from Ahmad] (2) that wiping is permissible. Abu Talib narrated it from him, and it is the view of Yahya ibn Adam, Abu Thawr, and the People of Opinion (Ashab al-Ra'y), because he broke his ablution after the completion of purity and the wearing [of the khuffayn], so wiping is permissible, just as if he had removed the first khuff and then returned and put it on. It is also said regarding one who washed his feet and put on his khuffayn, then washed the rest of his limbs: it is permissible for him to wipe. This is built upon the premise that the order is not mandatory in ablution, which has been discussed previously. Our evidence is the saying of the Prophet (peace and blessings of Allah be upon him): "Leave them, for I inserted them while they were in a state of purity." In a wording recorded by Abu Dawud: "Leave the two khuffayn, for I inserted the two feet into the two khuffayn while they were both in a state of purity." He made the cause [for permission] the existence of purity in both of them at the time of inserting them, and their purity did not exist at the time of wearing the first one. Also, because that for which purity is considered, its completeness is also considered; like prayer and touching the Mus'haf. Also, because the first is a khuff worn before the removal of the state of ritual impurity (hadath), so it is not permissible to wipe over it, just as if he had worn it before washing his foot (3). The evidence for the remaining state of ritual impurity is that it is not permissible for him to touch the Mus'haf with the washed limb. As for if he removed the first khuff and then put it on, then he has put it on after the completion of purity.

Al-Khiraqi's statement: "Then he broke his ablution." He means the minor ritual impurity (al-hadath al-asghar); for the permissibility of wiping is specific to it, and wiping does not suffice in cases of major ritual impurity (janabah), nor for a mandatory ghusl, nor for a recommended one. We are not aware of any disagreement regarding this. Safwan ibn 'Assal al-Muradi narrated that he said: The Messenger of Allah (peace and blessings of Allah be upon him) used to command us, when we were traveling, or on a journey, not to remove our khuffayn for three days and their nights, except in the case of major ritual impurity (janabah), but [it is permitted in the case of] defecation, urination, and sleep. Recorded by al-Tirmidhi (4), who said: [It is] a sound (sahih) hadith. And because the obligation of ghusl is rare, so making the washing of the foot obligatory does not cause hardship, unlike minor purity. For this reason, it is mandatory to wash what is beneath thick hair, and such is the ruling regarding the turban and other barriers, except for the splint (jabirah) and what is in its meaning.