Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions:
We were discussing what the Commander of the Faithful, 'Umar ibn al-Khattab (may Allah be pleased with him), narrated, regarding the story of Jibril coming to the Messenger of Allah (peace and blessings be upon him) and asking about Islam, faith, and excellence in worship. We have continued to discuss his saying (peace and blessings be upon him): . In previous lessons, we mentioned what relates to the time and what relates to ritual purity. Today we complete what relates to ritual purity as well. Ritual purity, the purity of wudu', relates to four parts of the body: the face, the hands, the head, and the feet. As for the face, it is washed. As for the hands, they are washed. As for the head, it is wiped. As for the feet, they are washed or wiped. As for the face, it cannot be wiped unless there is a cast, meaning a bandage on a wound or something similar. If a person covers his face with something like sunburn cream or the like, he does not wipe over it; he removes the covering and washes the face, unless there is a dire necessity. In that case, he wipes over what he covered his face with as a substitute for washing.
As for the hands, it is the same; they are not wiped. It is obligatory to wash them, unless there is a dire necessity, such as having a sensitivity that water would harm, and placing a bandage on them or wearing gloves so that water does not reach them. In that case, there is no harm in wiping over them as a cast is wiped, due to the dire necessity. As for the head, it is wiped, and its purification is lighter than the others. For this reason, if a woman has henna on her head, thickly applied, or if a person in ihram covers his head as the Prophet (peace and blessings be upon him) did, he wipes over this covering and there is no need to remove it. As for the feet, they are washed and wiped. For this reason, the Noble Qur'an came in two forms in the recitation of the saying of Allah the Exalted: . In the recitation of , and in the recitation of . As for the recitation of , it is a conjunction to the saying of Allah the Exalted: And as for the accusative case , it is a conjunction to the saying of Allah the Exalted: , meaning: and wash your feet. But when are the feet wiped? The feet are wiped when a person wears socks or leather socks over them. Socks are what is made of cotton, wool, or the like, and leather socks are what is made of leather or the like. One wipes over them, but with four conditions:
The first: purity, meaning the purity of the leather socks or socks. If they are made of impure leather, then wiping over them is not valid, because the impure is foul and does not become pure no matter how much you wipe it or wash it. As for if they are ritually impure, it is known that a person does not pray in them, so he does not wipe over them.
The second condition: that he wears them in a state of purity, purity with water. If he wears them in a state of tayammum, then he does not wipe over them. For example, if a traveler wears socks in a state of tayammum, and then arrives in the city, he does not wipe over them, because he wore them in a state of tayammum, and the purity of tayammum relates only to the face and hands, with no relation to the feet. Accordingly, this condition is taken from the saying of the Prophet (peace and blessings be upon him) to al-Mughirah ibn Shu'bah: .
The third condition: that it be in the state of minor ritual impurity, meaning in the state of wudu'. As for the full ritual bath, the leather socks or socks are not wiped over in it, but it is obligatory to remove them and wash the feet. If a person is in a state of major ritual impurity, he cannot wipe over the leather socks.
The fourth condition: that it be within the time limit prescribed by the Shari'ah, which is: one day and one night for the resident, and three days for the traveler. But when does it begin? It begins from the first wiping after the state of impurity. As for what is before the first wiping, it is not counted from the time limit. It is not counted from the time limit. So if, for example, a person wears them in a state of purity in the morning of the day, Tuesday, and remains until he prays 'Isha' in his state of purity, then sleeps on the night of Wednesday, and when he gets up for the Fajr prayer he wipes, then the day of Tuesday is not counted against him, because it is before the wiping. It is counted against him from the dawn of the day of Wednesday, from the dawn of the day of Wednesday, because the hadith of 'Ali ibn Abi Talib (may Allah be pleased with him) said: , and Sa'ban ibn 'Usayyid said: : that we wipe. So the criterion is the wiping, not the wearing, nor the state of impurity after the wearing. The criterion is the wiping. The resident completes one day and one night, twenty-four hours, and the traveler completes three days, meaning seventy-two hours. If a person wipes while he is a resident and then travels before the time limit is completed, he completes the wiping of a traveler, three days. For example, if he wears them today for the Fajr prayer, and wipes for the Zuhr prayer, and then travels after Zuhr, he completes the wiping of a traveler, three days. And if it is the opposite, he wipes while he is a traveler and then becomes a resident, he completes the wiping of a resident, he completes the wiping of a resident, because the criterion is the end, not the beginning. The criterion in travel or residence is the beginning, not the end. The criterion is the end, not the beginning. The criterion is the end, not the beginning. And this is what Imam Ahmad (may Allah have mercy on him) returned to. At first, he used to say that if a person wipes as a resident and then travels, he completes the wiping of a resident. But he returned from this narration, from this statement, he returned from this statement and said that he completes the wiping of a traveler. Do not be surprised that a scholar returns from his statement, because the truth must be followed. When the truth becomes clear to a person, it is obligatory for him to follow it. Imam Ahmad (may Allah have mercy on him) is sometimes narrated as having more than four statements, or five to seven statements, in one single issue, and he is one man. Sometimes he explicitly states that he returned, and sometimes he does not explicitly state it. If he explicitly states that he returned from his first statement, then it is not permissible to attribute to him the first statement from which he returned, because he returned from it. And it is not permissible to attribute a statement to him unless it is qualified by saying: he said it at first and then returned. As for if he does not explicitly state the return, then it is obligatory to count both statements as his. It is said: Ahmad has two statements in this, Ahmad has three statements in this, Ahmad has four statements in this, according to what is said about him. And Imam Ahmad (may Allah have mercy on him) has many narrations from him because he is a man of athar who takes by the athar. And the one who takes by the athar, the athar do not come to him all at once so that he encompasses them all at once and settles on a statement from them. But the athar are renewed. A hadith is narrated to him today and another hadith is narrated to him the next day, and so on. And for this reason, I say: that Imam Ahmad in the issue of if one begins the wiping and then travels, used to say: that he completes the wiping of a resident, and then he returned and said: that he completes the wiping of a traveler.
Know that if a person completes the time limit while he is in a state of purity, his purity is not invalidated. But if it is invalidated, then it is obligatory to remove the leather socks if he wants to perform wudu' and wash the feet. But the mere completion of the time limit does not invalidate the wudu'. Likewise, if he removes them after the wiping while he is in a state of purity, his purity is not invalidated, but he remains in his state of purity. So if he wants to perform wudu', it is obligatory for him to wash his feet after he has removed them. The rule in this, so that it does not become confusing, is that when the wiped item is removed, it is not put back to be wiped, but it is obligatory to wash the feet and then put it back if he wants to perform wudu'. And Allah is the One who grants success.
He alone has no partner. His is the dominion and His is the praise, and He is over all things competent. O Allah, there is no one who can prevent what You have given, and there is no one who can give what You have prevented, and the wealth of the wealthy does not benefit him against You.
In the name of Allah, the Most Gracious, the Most Merciful:
We are still with you in the hadith of 'Umar ibn al-Khattab (may Allah be pleased with him) regarding the coming of Jibril to the Messenger of Allah (peace and blessings be upon him) and his asking about Islam, faith, and excellence in worship. And we were on the topic of establishing the prayer, which is the second of the pillars of Islam. And we spoke previously about the time and about ritual purity.