and would conceal himself from onlookers. Because the term came to be used so often, the waste that leaves the human body was euphemistically called ghāʾiṭ; its plurals are ghūt and ghiyāṭ.

– bawl: with an open bāʾ followed by a still wāw; urine—a liquid secreted by the kidneys, stored in the bladder, then expelled through its passage. Its plural is abwāl; it was defined earlier.

– nawm: a span of inactivity accompanied by reduced awareness and sensation, during which bodily functions come to a standstill. It is a period of rest that enables the body to restore the various energies lost during work.

Points inferred from the ḥadith
1 – The permissibility of wiping over the khuffayn (leather socks) while travelling, just as when resident; indeed, the need for it on a journey is greater.
2 – The time-limit for wiping over the khuffayn on a journey is three days and their nights. After that, the socks must be removed and the feet beneath them washed when performing wuḍūʾ.
3 – Wiping over the khuffayn is valid only for minor impurity; in the case of major impurity they must be taken off and the feet washed. This ruling is unanimously agreed upon by the scholars.
4 – Ablution is invalidated by anything that exits from the two passages, foremost among them urine and feces.
5 – Ablution is also invalidated by sleep.
6 – Whatever removes or veils consciousness—such as fainting, anesthesia, or intoxicants—nullifies ablution in the same way that sleep does.
7 – The general wording of the ḥadith indicates the permissibility of wiping over the khuffayn whether they are intact or torn, for the leather socks of the Companions (may Allah be pleased with them) were seldom free of cracks and holes. This opposes the restriction set by some followers of the two imams al-Shāfiʿī and Aḥmad, who stipulate that the khuff be free of rips or holes—a weaker view, and Allah knows best.