Explanation of the author's statement: "Whoever has a state of ritual impurity after wearing them."
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The Shaykh :"Whoever has a state of ritual impurity after wearing them while in a state of ritual purity" and so on. The phrase "whoever has a state of ritual impurity" refers to the beginning of the period. This means that the start of the period, whether it is one day and night or three days, begins from the state of ritual impurity after wearing them. This is the school's position (madhhab). They make the start from the state of ritual impurity because the state of ritual impurity is the cause for the obligation of ablution, so they attached the ruling to it. Otherwise, wiping is not realized except when it is realized. When is wiping realized? The first time one wipes. But they say that since the state of ritual impurity is the cause for ablution, they attached the ruling to it. The parallel to this is their statement regarding the sale of fruits: if one sells date palms whose fruit has split open, the fruit belongs to the seller, even though the hadith is Sunan al-Bayhaqi 5:166. But they said that the splitting is the cause for the expression, so they attached the ruling to it. Now, regarding the one who has a state of ritual impurity while wearing the leather socks, there are three states: the state of wearing, the state of ritual impurity, and the state of wiping. As for the state of wearing, it is not considered; that is, the period does not begin from the wearing, unanimously in the school. So we are left with the state of ritual impurity or the wiping. The school's position is that it begins from the state of ritual impurity. The second opinion is that it begins from the wiping, because the hadiths say the resident wipes and the traveler wipes. It is not possible to describe him as one who wipes except by the act of wiping. Therefore, the correct view is that the beginning of the period is from the wiping after the state of ritual impurity, not from the state of ritual impurity. This is indicated by the fact that the jurists themselves (may Allah have mercy on them) said: if a man wears the leather socks while a resident, then has a state of ritual impurity, then travels and wipes for the first time during the journey, they say that he completes the wiping of a traveler for three days. This indicates that they considered the beginning of the period to be from the wiping, which is clear. The correct view is that the criterion is the wiping, not the state of ritual impurity; it is the wiping after the state of ritual impurity. This becomes clear by example: a man performs ablution for the Fajr prayer, then wears the leather socks and remains in a state of ritual purity until nine o'clock in the morning. Then he has a state of ritual impurity and does not perform ablution, and he performs ablution at twelve o'clock. The school's position is that the period begins from nine o'clock. The correct opinion is that the period begins from twelve o'clock until its turn comes on the second day if he is a resident, or on the third day.
The questioner : The fourth.
The Shaykh : There is no turn on the third day.
The questioner : Three days does not become.
The Shaykh : Now, let us look at the turn. From the first day, it completes one day, and the turn from the second day completes.
The questioner : From the first day to the second is one day.
The Shaykh : And from the second to the third is two days, and from the third to the fourth is three. So on the fourth, how many hours are there on the fourth? Seventy-two hours. And as for the resident, it is twenty-four hours. The common people measure the time by prayers. They say the period is five prayers, and this is not correct, because a person may pray more than that while a resident. He may pray ten prayers or more, or it is possible that he is a resident and may pray ten prayers and more.
The questioner : Making up missed prayers.
The Shaykh : No, they are not making up missed prayers; they are in their times. For example, a man wears the leather socks for the Fajr prayer and remains in a state of ritual purity until he prays 'Isha. A full day passes and it is not counted against him. He prays Fajr, Zuhr, 'Asr, Maghrib, and 'Isha. Now, in the morning, he wipes for the Fajr prayer. When does it begin? From the Fajr prayer to the third day, from the Fajr prayer. He wipes for the Fajr prayer on the third day and remains in a state of ritual purity until the 'Isha prayer. How many prayers did he pray? Fifteen prayers, and he is a resident. But they say five prayers; that is not correct.
The questioner : O Shaykh, their intention with five prayers is, is it possible from 'Isha to?
The questioner : I mean to the wiping.
The Shaykh : It does not contradict, even from the state of ritual impurity. If it is for tomorrow, ten prayers, even if we said from the state of ritual impurity.
The questioner : Now, if he wiped from Fajr.
The Shaykh : He did not wipe for Fajr; he performed ablution for Fajr and wore them.
The questioner : No, I say he wore them in Fajr from yesterday. We said that it began, meaning Fajr, Zuhr, 'Asr, Maghrib, and 'Isha. This is what they believe?
The Shaykh : No, no. If they said five prayers from the wiping, the issue might be reasonable. But they say five prayers from the day of wearing. Even this might exceed in all cases. Now, the period is one day and night, beginning from the wiping according to the preferred opinion chosen by the Shaykh al-Islam and a group of scholars, or from the first state of ritual impurity after wearing according to the well-known view of the school of Imam Ahmad.
Whoever sells date palms after they have been pollinated
من باع نخلا بعد أن تؤبرThe questioner : The fourth.
The Shaykh : There is no turn on the third day.
The questioner : Three days does not become.
The Shaykh : Now, let us look at the turn. From the first day, it completes one day, and the turn from the second day completes.
The questioner : From the first day to the second is one day.
The Shaykh : And from the second to the third is two days, and from the third to the fourth is three. So on the fourth, how many hours are there on the fourth? Seventy-two hours. And as for the resident, it is twenty-four hours. The common people measure the time by prayers. They say the period is five prayers, and this is not correct, because a person may pray more than that while a resident. He may pray ten prayers or more, or it is possible that he is a resident and may pray ten prayers and more.
The questioner : Making up missed prayers.
The Shaykh : No, they are not making up missed prayers; they are in their times. For example, a man wears the leather socks for the Fajr prayer and remains in a state of ritual purity until he prays 'Isha. A full day passes and it is not counted against him. He prays Fajr, Zuhr, 'Asr, Maghrib, and 'Isha. Now, in the morning, he wipes for the Fajr prayer. When does it begin? From the Fajr prayer to the third day, from the Fajr prayer. He wipes for the Fajr prayer on the third day and remains in a state of ritual purity until the 'Isha prayer. How many prayers did he pray? Fifteen prayers, and he is a resident. But they say five prayers; that is not correct.
The questioner : O Shaykh, their intention with five prayers is, is it possible from 'Isha to?
The questioner : I mean to the wiping.
The Shaykh : It does not contradict, even from the state of ritual impurity. If it is for tomorrow, ten prayers, even if we said from the state of ritual impurity.
The questioner : Now, if he wiped from Fajr.
The Shaykh : He did not wipe for Fajr; he performed ablution for Fajr and wore them.
The questioner : No, I say he wore them in Fajr from yesterday. We said that it began, meaning Fajr, Zuhr, 'Asr, Maghrib, and 'Isha. This is what they believe?
The Shaykh : No, no. If they said five prayers from the wiping, the issue might be reasonable. But they say five prayers from the day of wearing. Even this might exceed in all cases. Now, the period is one day and night, beginning from the wiping according to the preferred opinion chosen by the Shaykh al-Islam and a group of scholars, or from the first state of ritual impurity after wearing according to the well-known view of the school of Imam Ahmad.