• I heard Ishaq say: "If you wipe over your two leather socks and find a pebble or something inside your leather sock, and you remove your leather socks, and part of your foot remains inside your leather sock—where the foot is usually placed—then you re-insert them, there is no harm in that. However, if your foot has come out into the leg-part of the leather sock, then remove them, for the purity has been invalidated; because the principle in this matter is: that you wipe over the two leather socks while you are wearing them as people wear them. So, if the heel moves from its place until it exits from the leather sock, he must repeat the ablution. Umar ibn Abd al-Aziz and Ibrahim al-Nakha'i said likewise:
289 - Al-Walid ibn Muslim informed us of that, from Uthman ibn Abi al-Atikah, from Muhammad ibn Suwayd al-Fihri, from Umar ibn Abd al-Aziz."
290 - Amr narrated to us, [and] al-Walid narrated to us, saying: Abu Amr said—regarding someone who wiped over his two leather socks, then removed his foot from its place, then changed his mind and put it back—: "He may wipe over his two leather socks as long as the foot has not appeared from the leg-part. If the foot appears from the leg-part of the leather sock, he shall restart his ablution."
Chapter: A man who intends to break his state of purity, so he hastens to put on the leather socks
• I heard Ishaq say: "There is no harm for a man if he intends to break his state of purity to hasten to put on the leather socks, so that he may wipe over them as long as it is possible for him to pray as he was commanded, and it does not preoccupy him from bowing and prostrating; because wiping is a sanctioned Sunnah; there is no disagreement among the people of knowledge regarding it."
291 - Abu Ma'n al-Raqashi narrated to us, saying: I heard Wahb ibn Jarir say: "I would sometimes feel the urge to urinate, so I would put on the leather socks, then urinate, then perform ablution and wipe over them."
• وسمعت إسحاق يقول: «إذا مَسَحت على خُفَّيك فَوَجدت في خُفِّك حَصاةً أو شيئًا، فَنَزَعت خُفَّيك، فبَقِي من قَدَمك شيءٌ في خُفِّك -حيث تَكون القَدَم-، ثم أَدخَلتهما؛ فلا بأس، وإن كانت قَدَمك قد خَرَجَت إلى سَاقِ الخُفّ؛ فَانزعهما، فقد انتَقَضَت الطهارة؛ لأن الأصل في ذلك: أن تَمسَح على الخُفَّين وأنت لابِسَهما كما يَلبَسُهما الناس، فإذا زال الكَعب مِن مَوضِعه حتى يَخرُج من الخُفّ؛ فَعَلَيه إعادَةُ الوضوء؛ كذلك قال عُمَر بن عبد العَزيز، وإبراهيم النخعي:
٢٨٩ - أخبرنا بذلك: الوَليد بن مُسلِم، عن عُثمان بن أبي العاتكة، عن محمد بن سويد الفهري، عن عُمَر بن عبد العَزيز».
٢٩٠ - حدثنا عَمرو، نا الوَليد، قال: قال أبو عَمرو -فيمن مَسَحَ على خُفَّيه، ثم نَزَعَ القَدَم من مَوضِعها، ثم بَدَا له فَرَدَّها-؛ قال: «يَمسَح على خُفَّيه ما لم تَبدُ القَدَم من السَّاق، فإن بَدَت القَدَم عن سَاقِ الخُفّ؛ استَأنَف وضوءه».
باب: الرَّجل يُريد أن يُحدِث، فيُعَجِّل بِلُبس الخُفَّين
• سمعت إسحاق يقول: «لا بأس على الرجل إذا كان يُريد الحَدَث أن يُعَجِّل بِلُبس الخُفَّين، حتى يَكون ماسحًا عَلَيهما ما أَمكَنه أن يُصَلِّي كما أُمِر، ولم يَشغَله ذلك عن الركوع والسُّجود؛ لأن المسح سُنةٌ مَسنونَة؛ لا اختِلاف بين أهل العِلم فيها».
٢٩١ - حدثنا أبو معن الرقاشي، قال: سمعت وَهب بن جَرير يقول: «رُبَّما حَسَست بِالبَول، فَأَلبَس الخُفَّين، ثم أَبول، ثم أتوضَّأ وأَمسَح عَلَيهما».
