Is it obligatory to combine wiping both [the exposed part of the head and the turban]? Ahmad hesitated on this matter, so two viewpoints are derived: One is that it is obligatory, based on the report, and because the turban replaced what was covered, while the remainder remained according to the original principle, like a splint (jabira). The second is that it is not obligatory, because the turban replaced the head, so the ruling became attached to it and the obligation shifted to it, leaving no remaining ruling for what is exposed. Furthermore, mandating both would lead to combining a substitute and the replaced item on a single limb, which is not permitted without necessity, just as with the leather sock (khuff). The splint is treated analogously to this.
There is no disagreement that it is not obligatory to wipe the ears, for it has not been transmitted, and they are not considered part of the head except as a subordinate.
Section: If one removes the turban after wiping over it, his purification is invalidated; Ahmad explicitly stated this. The same applies if his head becomes exposed, unless it is a small amount, such as if he scratched his head or lifted it for the sake of wudu', in which case there is no harm. Ahmad said: If the turban moves from the crown of his head, there is no harm, as long as he does not undo it or if it is not a significant amount. This is because this is a matter that customarily occurs, so it is difficult to avoid. If the turban comes undone after wiping it, his purification is invalidated, because that is equivalent to removing it. If part of it comes undone, there are two narrations, mentioned by Ibn ‘Aqil: One is that his purification is not invalidated, because part of the wiped area is gone while the limb remains covered, so the purification is not invalidated, like the peeling of a leather sock while the lining remains. The second is that it is invalidated. The Qadi said: If one fold (kawar) of it comes undone, it is invalidated, because the wiped area is gone, so it resembles removing the leather sock.
Section: There is a difference of opinion regarding the obligation of covering the entirety of the turban when wiping. It was narrated from Ahmad that he said: He wipes over the turban as he wipes over his head. It is possible he intended the comparison in the manner of wiping, not the requirement of covering the whole, and that wiping a portion of it suffices, because it is something wiped by way of concession, so wiping a part of it suffices, like the leather sock. It is also possible he intended the comparison in terms of covering the whole; thus, there would be a dispute similar to the dispute regarding the obligation of covering the whole head when wiping, concerning which there are two narrations, the most apparent of which is the obligation of covering the whole by wiping. Therefore, the same applies to the turban; because wiping the turban is a substitute for...
(10) In M: "li-annahu" (because it).
وهل الجَمْعُ بينهما وَاجِبٌ؟ وقد تَوَقَّفَ أحمدُ عنه، فيُخَرَّجُ فيها وَجْهَانِ: أحَدُهما، وُجُوبُه؛ لِلْخَبَرِ، ولِأنَّ العِمَامَةَ نَابَتْ عَمَّا اسْتَتَرَ، فبَقِىَ الباقِى على مُقْتَضَى الأصْلِ، كالجَبِيرَةِ. والثانِى، لا يَجِبُ؛ لأنَّ العِمامةَ نَابَتْ عَن الرَّأْسِ، فتَعَلَّقَ الحُكْمُ بها، وانْتَقَلَ الفَرْضُ إليها، فلم يَبْقَ لما ظَهَرَ حُكْمٌ، ولأنَّ وُجُوبَهما مَعًا يُفْضِى إلى الجمعِ بَيْنَ بَدَلٍ ومُبْدَلٍ في عُضْوٍ وَاحِدٍ، فلم يَجُزْ مِنْ غَيْرِ ضَرُورَةٍ، كالخُفِّ. وعلى هذا تُخَرَّجُ الجَبِيرَةُ.
ولا خِلَافَ في أنَّ الأُذُنَيْنِ لا يَجِبُ مَسْحُهُما؛ لأنَّه لم يُنْقَلْ ذلك، ولَيْسا مِن الرَّأْسِ، إلَّا على وَجْهِ التَّبَعِ.
فصل: وإنْ نَزَعَ العِمَامَةَ بعدَ المَسْحِ عليها، بَطَلَتْ طَهَارَتُه، نَصَّ عليه أحمدُ. وكذلك إن انْكَشَفَ رَأْسُهُ، إلَّا أنْ يكونَ يَسِيرًا، مِثْلُ إنْ حَكَّ رَأْسَه، أو رفَعَها لأَجْلِ الوُضُوءِ، فلا بَأْسَ. قال أحمدُ: إذا زَالَت العِمَامَةُ عن هامَتِهِ، لا بَأْسَ، ما لم يَنْقُضْها، أو يَفْحُشْ ذلك. وذلك لأنَّ هذا مِمَّا جَرَتِ العادَةُ به، فَيَشُقُّ التَّحَرُّزُ عنه. وإنْ انْتَقَضَتِ العِمَامَةُ بعدَ مَسْحِها، بَطَلَتْ طَهَارَتُهُ؛ لأنَّ ذلك بِمَنْزَلَةِ نَزْعِها. وإن انْتَقَضَ بَعْضُها، ففيه رِوَايَتان، ذَكَرَهُما ابنُ عَقِيلٍ: إحْدَاهُما، لا تَبْطُلُ طَهَارَتُه؛ لأنَّه زال بَعْضُ المَمْسُوحِ عليهِ، مع بَقَاءِ العُضْوِ مَسْتُورًا، فلم تَبْطُل الطَّهَارَةُ، كَكَشْطِ الخُفِّ، مع بَقَاءِ البِطَانَةِ. والثانِيةُ: تَبْطُلُ. قال القاضي: لو انْتَقَضَ مِنْها كَوْرٌ وَاحِدٌ، بَطَلَتْ؛ لأنَّه زال المَمْسُوحُ عليه، فأَشْبَهَ نَزْعَ الخُفِّ.
فصل: واخْتُلِفَ في وُجُوبِ اسْتِيعَابِ العِمَامَةِ بالمَسْحِ؛ فرُوِىَ عن أحمدَ أنَّه قال: يَمْسَحُ على العِمَامَةِ، كما يَمْسَحُ على رَأسِهِ. فيَحْتَمِلُ أنَّه أرَادَ التَّشْبِيهَ في صِفَةِ المَسْحِ دُونَ الاسْتِيعَابِ، وأنَّه يُجْزِىءُ مَسْحُ بَعْضِها، لأنَّها (١٠) مَمْسُوحٌ على وَجْهِ الرُّخْصَةِ، فأَجْزَأَ مَسْحُ بَعْضِه، كَالخُفِّ. ويَحْتَمِلُ أنَّه أرَاد التَّشْبِيهَ في الاسْتِيعَابِ، فيَخْرُجُ فيها مِنَ الخِلَافِ ما في وُجُوبِ اسْتِيعَابِ الرَّأْسِ، وفيه رِوَايَتانِ؛ أظْهَرُهما وُجُوبُ اسْتِيعَابِهِ بالمَسْحِ. فكذلك في العِمَامَةِ؛ لأَنَّ مَسْحَ العِمَامَةِ بَدَلٌ مِن
(١٠) في م: "لأنه".