The Complete Guidance on the Rulings of Wiping
Creator: Shaykh Muhammad Nasir-ud-Deen al-Albani
Date: 2007-07-25
Format: text
Identifier: http://web.archive.org/web/20020625234608/www.al-manhaj.com/articleprnt.cfm?ArticleID=83
Language: en
Subject: prayer
Title: The Complete Guidance on the Rulings of Wiping
Created on: Wed Jul 25 20:48:55 -0400 2007
Updated on: Wed Feb 06 16:56:47 -0500 2008
Version: 5
Abstract: ... ad and then shave his hair off, he would not be obligated to wipe over his head again, since he would already have ablution. This is the opinion that Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) favored, as he states in his Ikhtiyaaraat (page 15): "The ablution of the one who has wiped over his khuffs and turban is not canceled when he removes either of these two garments. Nor is it canceled by the cessation of its time limit (for wiping). And he is not obligated to wipe over his head nor is he required to wash his feet (because of removing the head or foot garment). This is the view of Al- Hasan Al-Basree. This (view) takes the similitude of the hair that is wiped, according to the correct opinion of the Hanbalee madh-hab and the opinion of the majority of the scholars." This was also the view of Ibn Hazm (rahimahullaah), so refer to his words in which he argues against those that oppose it, for indeed it is valuable. [See Al- Muhallaa (2/105-109)] As for what has been reported by Ibn Abee Shayba (1/187) and Al-Bayhaqee (1/289) on the authority of a man among the Prophet's companions, who when asked about a person that wiped over his khuffs, then took them off, said: "He should wash his feet." Then in the chain of narration of this hadeeth is Yazeed Ibn 'Abd-ir-Rahmaan ad-Daalaanee. Al-Haafidh Ibn Hajr (rahimahullaah) said of him: "He is truthful, however he made too many mistakes in his narration. And he used to commit tadlees. Al- Bayhaqee (rahimahullaah) reported a similar narration from Abu Bakrah (raa). The narrators of this hadeeth are all reliable except for 'Alee Ibn Muhammad Al- Qurshee, for I do not know of him." Then he (rahimahullaah) reported from Al- Mugheerah Ibn Shu'aba that he (saws) said: "Wiping over the footwear is three days for the traveler and one day for the resident, so long as he doesn't remove them." Then he (rahimahullaah) said. "' Umar Ibn Rudaih is alone in reporting this and he is not a strong reporter." I say that this addition of "so long as he doesn't remove them" is rejected due to the loneliness of this weak narrator in reporting it and due to the lack of there being any supporting evidence for it. 4. When does the time limit for wiping begin? There are two well-known views of the scholars concerning this issue: The First: It begins at the point when the ablution is broken (for the first time), after having put on the footwear. The second: It begins at the point when the first wiping occurs after, having broken the ablution. Abu Haneefah, Ash- Shaafi'ee, Ahmad and their companions held the first opinion. And we do not know of any evidence on their part, which deserves mentioning, other than that it was simply an opinion. It is for this reason that some of their companions (i.e. from the same madh-hab) have contradicted them, as we shall mention. Nor do we know any of the predecessors from the Sahaabah that opposed the second view, for their guide was the authentic ahaadeeth and the ruling of 'Umar Ibn Al- Khattaab (raa). As for the Sunnah, then there are the authentic ahaadeeth, which were reported on many of the companions, in Saheeh Muslim, the Four Sunan collections, the Musnads and others. In these narrations, the Prophet (saws) commanded wiping. In some narrations he allowed the wiping. And in one narration, he (saws) prescribed wiping the length of one day and one night for the resident and three days and three nights for the traveler. From the matters that are extremely evident, is that this hadeeth serves as a determining factor for the commencement of the time period for wiping, in that it begins immediately after the (first) wiping. It also serves as a refutation for the first opinion, since that (opinion) necessitates, as is determined in the subsidiary issues (furoo'), that the person that prays the Fajr prayer shortly before the rising of the sun, then breaks his ablution (for the first time) during the time of Fajr on the second day. Then performs a new ablution and wipes over his footwear for the first time for the Fajr prayer, that he is not permitted to wipe over them after that! So is it truthful to say that this person has performed the wiping for "a day and a night"?! If we go according to the second opinion, the one that is most correct, then he is able to wipe over his footwear until shortly before the Fajr prayer of the third day. Rather, they hold even a more strange view than that of what we have mentioned. And it is that: "If one excretes and doesn't wipe over his footwear, such that a day and a night, or three if he is a traveler, comes to pass, after the excretion. The time limit comes to an end and wiping is not permissible after that, until he takes off his footwear, renews his ablution and then puts his footwear back on." [An-Nawawee mentioned this opinion in his Majmoo' (1/476)] Thus, they prevent an individual from making use of this allowance (rukh-sah), basing it upon this opinion, which is in opposition to the Sunnah! For this reason, Imaam An-Nawawee (rahimahullaah) was left with no choice but to go in contradiction to his madh-hab, due to the strength of the evidence, even though he was keen not to contradict it (the Shaafi'ee madh-hab) if he was able to. So after relating the first opinion and those that held it, he (rahimahullaah) said: "Al-Awzaa'ee and Abu Thawr said: 'The commencement of the time limit begins at the point of the (first) wiping (over the footwear) after the first breaking of the ablution.' And it is a report from Ahmad and Dawood. This is the most favorable (opinion), the one that has the most established evidences in support of it. Ibn Al- Mundhir has favored this view. And something similar to this has been related on ' Umar Ibn Al-Khattaab (raa). Al- Maawardee and Ash-Shaashee have reported on Al- Hasan Al- Basree that it begins when the footwear is put on. Those that say that the time limit begins at the point of the (first) wiping use as evidence, the following hadeeth of the Messenger of Allaah (saws): 'The traveler may wipe (over his footwear) for three days.' And these ahaadeeth are authentic as has been stated previously. This hadeeth is conclusive evidence that he (saws) wiped (over his footwear) for three days. And this would not be possible, unless the time limit began from the first wiping. And this is also because Ash- Shaafi'ee said: 'If one excretes while he is a resident, (then travels) and wipes (over his footwear) while traveling, he should completes the wiping (duration) of a traveler, for the ruling for wiping applies.' Our (Shaafi'ee) companions use the hadeeth of Safwaan (raa), which has been reported by Al-Haafidh Al-Qaasim Ibn Zakariya Al-Matrazee: '...from the time of excretion to the time of excretion...' to support their view. And this is a strange addition (to the hadeeth). It is not established. And they also use Qiyaas (judgment derived by analogy) for t... [Full Article...]
