When you stand for prayer, as in His saying, 'So when you recite the Qur'an, seek refuge with Allah.' Mahmoud said: 'His saying, when you stand, is like His saying, when you recite the Qur'an, seek refuge with Allah... etc.' Ahmad said: 'This statement is valid in its transmission from the Sunnah, just as it is valid from the Mu'tazili, for we say: the action exists by the ability of the servant, intertwined with it and concurrent with it. The Mu'tazili says it and means it is created by it and arises from its effect. Thus, the expression is used in both schools but with different meanings. And Allah is the Grantor of success.' And as you say: 'When you strike your servant, then lighten it for him,' in that the intended meaning is the desire for the action. If you say: 'Why is it permissible to express the desire for the action with the action itself?' I say:

Because the action exists by the ability of the doer over it and his intention for it, which is his aim towards it and his inclination and the purity of his motivation. Just as it is expressed about the ability to act by the action in their saying: 'A human does not fly,' and 'The blind does not see,' meaning they are not able to fly and see. From this is His saying, the Most High: (We will return him, a promise upon Us; indeed, We were doers), meaning we were able to return. Likewise, it is expressed about the intention of the action by the action, because the action is caused by ability and intention. Thus, the cause is established in place of the reason due to the connection between them, and for the brevity of speech. An example of establishing the cause in place of the reason is their saying: 'As you act, so shall you be treated,' expressing the initial action which is the cause of the recompense by the term of recompense which is caused by it. It was said: The meaning of 'You stood for prayer' is that you intended it, because whoever turns towards something and stands for it is certainly intending it. Thus, the intention for it is expressed by standing for it. If you say: The apparent meaning of the verse necessitates ablution for every one who stands for prayer. [[He returned to his words. He said: 'If you say: The apparent meaning of the verse necessitates ablution for every one who stands... etc.' Ahmad said: Al-Zamakhshari denied that the shared meaning is intended for each of its meanings collectively. He has previously denied that, and whoever allows the intention of all meanings permitted that in the verse. Among those who permit it is Al-Shafi'i, may Allah have mercy on him. And enough of him as the Imam of the art and its leader. This is if it is based on the fact that the form 'Af'al' is shared between obligation and recommendation, it is valid for both the modern and the pure, and it applies to the pure in terms of recommendation, and Allah knows best.]] Modern and non-modern, what is its reasoning? I said: It is possible that the command is for obligation, so the address is specifically for the modern, and it could be for recommendation. And from the Messenger of Allah, blessings and peace be upon him, and the caliphs after him, they used to perform ablution for every prayer [[Narrated by Al-Bukhari from the narration of Amr ibn Amir from Anas with the wording 'at every [prayer]' and added 'I asked: How did you used to do? He said: One of us suffices with ablution as long as he does not break it, and Al-Tirmidhi from the narration of Hamid from Anas similarly, and added 'pure and impure,' and from Muslim from the narration of Yazid 'that the Prophet, blessings and peace be upon him, used to perform ablution for every prayer. Then on the day of the conquest, he prayed the five prayers with one ablution. Umar said to him: You did something you did not used to do. He said: I have done it, O Umar.' This will come shortly, and for Abu Dawood, Al-Hakim, and Ahmad from the narration of Asma bint Zayd ibn Al-Khattab from Abdullah ibn Hanthalah ibn Al-Ghaseel 'that the Messenger of Allah, blessings and peace be upon him, commanded ablution at every prayer, pure or impure. When this became difficult for him, he commanded the siwak.' And his saying: 'And the caliphs after the Prophet, blessings and peace be upon him, used to perform ablution for every prayer': narrated by Ibn Abi Shaybah and Al-Tabari from the narration of Abu Awanah from Muhammad ibn Sirin who said: 'The caliphs Abu Bakr, Umar, Uthman, and Ali, may Allah be pleased with them, used to perform ablution for every prayer.' ]] And from the Prophet, blessings and peace be upon him, 'Whoever performs ablution while pure, Allah writes for him ten good deeds [[Narrated by the compilers of the Sunan except Al-Nasa'i from the narration of Ibn Umar, may Allah be pleased with them. Al-Tirmidhi said: Its chain is weak.]] And from him, peace be upon him: that he used to perform ablution for every prayer [[It has been noted that Muslim narrated it without mentioning wiping. Likewise, the compilers of the Sunan narrated it.]] And when it was the day of the conquest, he wiped over his socks and prayed the five prayers with one ablution, and Umar said to him: You did something you did not use to do. He said:

'I did it intentionally, O 'Umar,' meaning to clarify the permissibility? If you say: Is it permissible for the matter to include both the ones who have had a recent event and others, for these on the basis of obligation, and for those on the basis of recommendation? I say: No, because the use of the word for two different meanings is a form of ambiguity and obscurity. It was said that ablution for each prayer was obligatory when it was first prescribed, then it was abrogated. 'Ilā' indicates the meaning of a limit in general. As for its inclusion in the ruling and its exclusion, it is a matter that depends on the evidence. Among the evidence for exclusion is His saying: 'Then a respite until ease' because being in difficulty is the reason for the respite. With the presence of ease, the reason is removed. If ease were included in it, it would be a respite in both cases, whether in difficulty or in ease. Likewise, 'Then complete the fast until night'—if night entered, it would be obligatory to continue. Among the evidence for inclusion is your saying: I memorized the Qur'an from its beginning to its end because the speech is directed towards memorizing the entire Qur'an. And from it is His saying, the Exalted: 'From the Sacred Mosque to the Farthest Mosque' for the knowledge that one does not travel to the Holy House without entering it. And His saying 'to the elbows' and 'to the two ankles' has no evidence for either matter, so all scholars took the precaution and ruled that it includes them in the washing. Zafar and Dawood took the certain and did not include them. And it is reported from the Prophet, blessings and peace be upon him, that he would circulate water over his elbows. [This was narrated by Al-Daraqutni from the hadith of Jabir: 'That the Prophet, blessings and peace be upon him, when he performed ablution, would circulate water over his elbows,' and its chain is weak.] And 'And wipe over your heads' means to attach the wiping to the head. Wiping part of it and wiping it entirely, both attach the wiping to the head. Malik took the precaution and made the complete wiping or most of it obligatory according to differing narrations. Al-Shafi'i took the certainty and made obligatory the least that is considered wiping. Abu Hanifa took the explanation of the Messenger of Allah, blessings and peace be upon him, which is what was narrated: that he wiped over his forelock. [This was narrated by Muslim from the hadith of Al-Mughira ibn Shu'ba in a story in which 'he wiped over his forelock and over his turban and over his shoes.' And Al-Tabarani narrated from him: 'That the Prophet, blessings and peace be upon him, performed ablution and wiped over his forelock.'] And the forelock is defined as a quarter of the head. A group read 'And your feet' in the accusative. [Mahamud said: 'A group read 'And your feet' in the accusative... etc.' Ahmad said: 'And it was not directed in the genitive in a way that satisfies the need. The reason for this is that washing and wiping are similar in that each one is a touching of the limb, so it is easy to connect the washed with the wiped, hence, as in his saying: 'Bearing a sword and a spear... I fed it straw and cold water.']

And its counterparts are many. With this, the skilled ones are guided. Then it is said: What is the benefit of this sharing due to the closeness? Why not ascribe the specific action to each one of them in reality? It is said: Its benefit is brevity and conciseness. The emphasis on the benefit, as mentioned by al-Zamakhshari, and its clarification is that the original statement should be, for example: 'And wash your feet with a light washing that is not excessive,' as is customary. This objective is shortened by sharing the feet with the wiped ones. This sharing, which can only occur in one action or in two very close actions, indicates that the required washing of the feet is a light washing that is close to wiping, and it is good to include it under one form. This is a complete explanation of this purpose, and Allah knows best. Thus, it indicates that the feet are washed. If you say: What do you do with the reading of the genitive and its inclusion in the ruling of wiping? I say: The feet, among the three washed limbs, are washed by pouring water over them. They are therefore a potential for the blameworthy excess that is prohibited. They were joined to the third, which is wiped, not to be wiped, but to indicate the necessity of moderation in pouring water over them. And it was said 'to the ankles' to clarify for someone who might think they are wiped, because there is no limit set for wiping in the Sharia. And from Ali, may Allah be pleased with him: He looked over a group from Quraysh and saw in their ablution a laxity. He said: 'Woe to the heels from the Fire.' When they heard this, they began to wash them thoroughly and rub them. And from Ibn Umar: We were with the Messenger of Allah, blessings and peace be upon him, when a group performed ablution and their heels were white and shining. He said: 'Woe to the heels from the Fire.' [Agreed upon from the narration of Yusuf ibn Mahak from Abdullah ibn Amr who said: 'The Messenger of Allah, blessings and peace be upon him, lagged behind us on a journey, and we caught up with him - and he mentioned it - and in it: 'And their heels were shining.' And in Muslim: 'We returned with the Prophet, blessings and peace be upon him, from Mecca to Medina.' And for Abu Nu'aym in the Mushtarak: 'And their heels were shining.' And in Muslim: 'We returned with the Prophet, blessings and peace be upon him, from Mecca to Medina.' And for Abu Nu'aym in the Mushtarak: 'And their heels were white and shining.' (Note) I have not seen this from the hadith of Ibn Umar, and it seems to have been distorted from the author of the book, or from some of those who took it from him.]' And in the narration of Jabir: 'Woe to the ankles.' [Narrated by Ibn Majah, Ahmad, Ibn Abi Shaybah, Ishaq, and Abu Ya'la from the narration of Abu Ishaq from Sa'id ibn Abi Kuraib from Jabir, and it is in Muslim from the hadith of Abu Huraira. And for al-Nasa'i in the hadith of Abdullah ibn Amr mentioned, and for Abu Ya'la from the hadith of Aisha. And for Sa'id ibn Mansur from the hadith of Abu Dharr, may Allah be pleased with him.]' And from Umar: He saw a man performing ablution and leaving the soles of his feet, so he ordered him to repeat the ablution, and this was to emphasize the seriousness of it. [Narrated by Ibn Abi Shaybah and Abdul Razzaq from the narration of Abu Qilabah: 'That Umar saw a man performing ablution and there remained on his foot the size of a nail. He said: Repeat the ablution.' And it is disconnected. Al-Bayhaqi narrated it connected from the path of al-Thawri from al-A'mash from Abu Sufyan from Jabir: 'That Umar saw a man' and he mentioned it with the wording 'a spot.' It has been narrated as elevated. Ahmad and Abu Dawood narrated it from the narration of Khalid ibn Ma'dan from some of the companions: 'That the Prophet, blessings and peace be upon him, saw a man and on the back of his foot was a spot the size of a dirham that had not been touched by water, so he ordered him to repeat the ablution and the prayer.' Al-Athram said about Ahmad: 'Its chain is good.' Abu Dawood said: 'It is mursal.' Ibn Daqiq al-'Id criticized him for not mentioning the name of the companion who narrated it. He is known for frequent mursal narrations. (Note) The phrase 'to emphasize the seriousness of it' is from the words of the author of al-Kashaf. There is a consideration in it, as it is possible that what is meant by his saying 'Repeat the ablution' is to wash your feet, using the general to mean the specific. As for what is in the elevated narration, it is possible that the mentioned command came after the man had broken his state of purity.] And from Aisha, may Allah be pleased with her: 'I would prefer to cut them off than to wipe over the feet without socks.' [Narrated by Ibn al-Jawzi in al-'Ilal al-Mutanahiya from the narration of al-Qasim from her without the phrase 'without socks.' In its chain is Muhammad ibn Muhajir al-Baghdadi, who Ibn al-Jawzi criticized for fabricating it.] And from Ata: 'By Allah, I do not know that any of the companions of the Messenger of Allah, blessings and peace be upon him, wiped over the feet.' [I did not find it.] Some people have taken the apparent conjunction and required wiping.

And from Al-Hasan: he combined the two matters. And from Al-Sha'bi: the Qur'an was revealed regarding wiping and washing as a practice. Al-Hasan read: 'And your feet,' in the nominative meaning 'and your feet are washed or wiped to the ankles.' And it was read (So purify yourselves) meaning 'so purify your bodies,' and likewise 'to purify you.' In the reading of Abdullah: 'So seek out a pure place.' Allah does not intend to place upon you any hardship regarding purification, so that He does not permit you to perform tayammum. But He intends to purify you with dust when you are unable to purify with water, and to complete His favor upon you, and to complete by His concessions His grace upon you with His commands, so that perhaps you may be grateful for His favor and He rewards you.