Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (1/259)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

– His two khuffs: the dual of khuff. A khuff is a leather covering worn on the foot that conceals the ankles and may even extend above them. Its plurals are khifāf and akhfāf.

– “I was with the Prophet, peace and blessings be upon him”: that is, during the expedition of Tabuk in the month of Rajab, year nine AH, as is explicitly stated in another narration of Ṣaḥīḥ al-Bukhārī.

– “Leave them”: an imperative derived from wadaʿa; because the first root consonant is weak, it is omitted in the imperative form. The meaning is “Let them remain where they are.”

– “For I put them on while they were both pure”: this explains why he did not allow them to be removed. The pronoun in “I put them on” refers to the two feet.

– “Pure”: a circumstantial accusative (ḥāl) attached to the pronoun denoting the two feet, as clarified in the wording reported by Abū Dāwūd (165): “for I inserted the two feet into the khuffs while they were both pure.”

– “And he wiped over them”: the pronoun returns to the khuffs. A dual pronoun may only be used when there is clear evidence identifying each of its two referents, as is the case here. An ellipsis is implied: “He had entered a state of minor impurity, so he wiped over them,” for wiping is only permissible after impurity, not before it.

What is taken from the ḥadīth:

1 – This is one of the mass-transmitted proofs permitting the wiping over khuffs. For someone already wearing khuffs, wiping is better than washing the feet, in deference to the principle underlying the concession: the derivative (the rukhsah) is superior to the original. When one is not wearing them, however, washing is preferable, and one should not put them on merely in order to wipe, because washing is the default.

2 – Complete purification before putting on the khuffs is a condition for the validity of wiping over them. If a person were to wash one foot and insert it into a khuff before washing the other, wiping would not suffice, because of his ﷺ saying, “for I put them on while they were both pure.” This statement provides the rationale for leaving the khuffs on and for the permissibility of wiping over them.

- خفيه: تثنية خف، هو ما يلبس في الرِّجْلِ من جِلْدٍ ساتر للكعبين، وقد يستر ما فوقهما، جمعه: خِفَافٌ وأخفاف. - كنت مع النَّبي ﷺ: في غزوة تبوك في رجب سنة تسع؛ كما جاء مبينًا في روايةٍ أخرى من روايات صحيح البخاري. - دعهما: فعل أمرٍ من وَدَعَ، فهو معتلُّ الفاء، فتحذف إذا صيغ منه فعل أمر، ومعناه: اتركهما في مكانهما. - فإنِّي أدخلتهما طاهرتين: تعليلٌ لترك نزعهما، والضميرُ في "أدخلتهما" يعود إلى القدمين. - طاهرتين: حالٌ من ضمير القدمَيْن، كما بينَتْ ذلك روايةُ أبى داود (١٦٥): "فإِنِّي أدخلت القدمين الخفين وهما طاهرتان". - فمسح عليهما: الضمير يعود إلى الخفين، وتثنية الضمير لا يجوز إلاَّ إذا وجد دليل يعيِّن مرجع كل ضميرة كما هو الحال هنا. وفيه إضمارٌ، تقديره: فأحدَثَ فمسَحَ عليهما؛ لأنَّ وقت جواز المسح بعد الحَدَثِ لا قبله. * ما يؤخذ من الحديث: ١ - هذا أحدُ أدلَّة جواز المسح على الخفَّيْنِ من النصوص المتواترة، والمسح لمن عليه الخُفَّان أفضلُ من الغَسْلِ، مراعاةً لأصل التشريع، فالفرعُ أفضل من الأصل، وأمَّا مع عَدَمِ اللُّبْسِ فالأفضلُ الغسل، ولا يلبس ليمسح؛ لأنَّ الغسل هو الأصل. ٢ - اشتراطُ كمال الطهارة لجوازِ المَسْحِ على الخفين، فلو غَسَلَ إحدى رجلَيْهِ، ثم أدخلها الخفَّ، قبل غسل الأخرَى، لم يجزىء المسح؛ لقوله ﷺ: "فإنِّي أدخلتهما طاهرتين"؛ فهذه علَّةٌ لترك نزع الخفين، وجواز المسح عليهما.