The narrations from Ahmad regarding this issue differ. It is narrated from him as al-Khiraqi mentioned, which is the position of al-Thawri, al-Shafi'i, and Ishaq. It is also narrated from him that he [the person] wipes according to the wiping of a traveler, regardless of whether he wiped while a resident for one prayer or more, provided that the duration of wiping does not expire while he is a resident. This is the school of Abu Hanifa, based on the Prophet's (peace be upon him) statement: "The traveler wipes for three days and their nights." This person is a traveler, and because he traveled before the completion of the wiping duration, he resembles one who traveled before wiping after the occurrence of the hadath. This is the choice of al-Khallal and his companion Abu Bakr. Al-Khallal stated: Ahmad retracted his first position to this one. The reasoning for al-Khiraqi's position is that it is an act of worship that differs between residence and travel; one of its two endpoints was found in residence, so the ruling of residence prevails, as in prayer. The report implies that the traveler wipes for three days during his travel, and this encompasses one who begins wiping during his travel. In our issue, the duration that passed while in residence is counted.

Section: If he is in doubt whether he began wiping while a resident or while traveling, he must proceed based on the wiping of a resident, because it is not permissible to wipe while in doubt regarding its permissibility. If he remembers afterward that he had begun wiping while traveling, it is permissible to proceed based on the wiping of a traveler. If he had prayed after the day and night while in doubt, then became certain, he must repeat what he prayed while in doubt because he prayed with a purification that he was not permitted to pray with. It is as if he had prayed believing he was in a state of hadath, then remembered that he had been in a state of wudu; his purification was correct, but he must repeat the prayer. If he had wiped while in doubt, it is valid, because purification is valid even with doubt regarding its cause. Do you not see that if one doubts the occurrence of hadath, then performs wudu with the intention of removing hadath, and then becomes certain that he had been in a state of hadath, it suffices him? The opposite is the case: if one doubts whether the time [for prayer] has entered, then prays, and then becomes certain that it had entered, it does not suffice him. Likewise, if the one who wipes doubts the time of the hadath, he proceeds based on the more cautious approach for him. This derivation is based on the first narration; as for the second, he wipes according to the wiping of a traveler in all cases.

83 - Issue: He said: (And if a traveler wipes for less than a day and night, then takes up residence or arrives, he completes [the wiping] of a resident and removes them, and if a traveler wipes for a day and night or more, then takes up residence or arrives, he removes them.)