Azami 1697

Ahmad (23995), Bazzar (2757), Tabarani in al-Kabir (18/40), and in al-Awsat (1167), and Daraqutni (1971) all narrated it through the route of Hushaym, who said, Dawud bin Amr told us, from Busr bin Ubaydullah Hadrami, from Abu Idris Khawlani, from Awf bin Malik Ashjai, and he related the hadith. Tabarani said, "It is not narrated from Awf except by this isnad, Hushaym alone transmitted it." Haythami said in Majma Bahrayn (1/259), "Its narrators are trustworthy." I say, it is as he said, except that they differed regarding Dawud bin Amr, who is Azdi Dimashqi. Ibn Main said, "Well known." Darimi said, "Trustworthy." Abu Zura said, "There is no harm in him." Bayhaqi transmitted from Tirmidhi that he asked Bukhari about this hadith, and Bukhari said, "A hasan hadith." al-Kubra (1/275–277). This is correct, for Dawud bin Amr, despite his slight lack of precision, did not err in this hadith, since he narrated it according to the well known version.Zaylai transmitted in Nasb Raya (1/168) from the author of al-Tanqih that Ahmad said, "This is among the best hadiths on wiping over the socks, because it took place during the expedition of Tabuk, which was the last expedition he fought."The sahih and explicit hadiths indicate that the time limit for wiping is three days and their nights for the traveler, meaning he may pray only fifteen prayers, and a day and a night for the resident, meaning he may pray only five prayers. This is the view of the majority.As for the starting point of the wiping period, there are three opinions.The first, from the time of the impurity that occurs after putting on the socks. That is, if a man puts on his socks after purifying himself for Fajr prayer, then becomes impure at the tenth hour of the day, he may pray Dhuhr, Asr, Maghrib, Isha, and Fajr up to the tenth hour after that, wiping over his socks, then he must start afresh with wearing them after purification if he wishes to pray voluntary prayers. This is the view held by Abu Hanifa, Shafii, and Ahmad in the more correct of the two narrations from him.The second, from the beginning of the wudu performed after the impurity. For example, if a man puts on his socks after performing wudu for Fajr prayer, then becomes impure at the tenth hour of the day, he prays Dhuhr, Asr, Maghrib, Isha, and Fajr with that wudu, and continues in that state of purity until the time of Dhuhr prayer arrives, at which point he must start afresh with wearing them after purification. That is, he may pray voluntary prayers from after the tenth hour until the time of performing wudu for Dhuhr prayer. This is the view held by Ahmad in one of the two narrations from him, as well as Uzai, Dawud, Abu Thawr, and others.The third, from the moment of putting on the socks. For example, if a man performs wudu for Fajr, then puts on his socks, he may pray Fajr, Dhuhr, Asr, Maghrib, and Isha, and when the time for Fajr prayer comes again, he must start afresh with wearing them after purification. In this way he ends up praying five prayers in a day and a night, and likewise the traveler would do this and pray fifteen prayers. This opinion was reported by Mawardi and Shashi from Hasan Basri, as Nawawi mentioned in Sharh Muhazzab (1/487).Each view has its rationale, and the matter is treated at length in the books of jurisprudence.