[Machine] Al-Shafi'i said in the narration of 'Amr ibn Yasar, "It is not permissible for 'Amr, if he mentioned their tayammum with the Prophet (PBUH) when the verse was revealed to the people of the heights, to act upon the order of the Prophet (PBUH) unless it is abrogated. It has been narrated that the Prophet (PBUH) ordered tayammum on the face and hands, or that they only heard about it once, so their narration differs from his. So the narration of Ibn As-Simmah, which did not differ, is more reliable. And if it did not differ, then it is better to be taken, because it is more in line with the book of Allah (SWT) than the two narrations that disagree. Or it could be that they only heard about the verse of tayammum when they were present for prayer, so they performed tayammum as a precaution. They reached the limit of what is called by the name of the hand, because that does not harm them as it would not harm them if they did it during ablution. When they asked the Prophet (PBUH) about it, he informed them that he would allow them to perform tayammum with less than what they did, and this is more plausible in my opinion based on the narration of Ibn Shihab from the narration of 'Amr with the evidence I mentioned. Al-Shafi'i said, "We have been prevented from relying on the narration of 'Amr ibn Yasar in performing tayammum on the face and hands due to the confirmation of the report from the Messenger of Allah (PBUH) that he only wiped his face and arms. And this is closer to the Qur'an and the analogy, as substituting one thing with its like. Al-Hasan ibn Muhammad ibn As-Sabbah Az-Za'farani narrated from Al-Shafi'i the narration of Ibn 'Umar regarding tayammum, a strike on the face and a strike on both arms up to the elbows, then he said, "Abu Abdullah (meaning Al-Shafi'i) said, "Based on this, I have seen our companions relying on it, even though something has been narrated from the Prophet (PBUH). If I knew it to be authentic, I would not have denied it or hesitated. It has been narrated that 'Amr performed tayammum with the Prophet (PBUH) on the manakib, and it has been narrated from him that the Prophet (PBUH) wiped his face and hands. It seems that his statement 'We performed tayammum with the Prophet (PBUH) on the manakib' was not about the order of the Prophet (PBUH). If it is confirmed from 'Amr that the Prophet (PBUH) wiped his face and hands and it is not confirmed from the Prophet (PBUH) to the elbows, then what is confirmed from the Prophet (PBUH) is more worthy of being followed. And so it is closer to the Qur'an and the analogy. It is the practice of Ibn 'Umar, which is narrated from him as authentic. It has also been narrated from 'Ali and Ibn 'Abbas that wiping the face and hands is prescribed. And it has been narrated from 'Ali in opposition to it."  

قَالَ الشَّافِعِيُّ فِي حَدِيثِ عَمَّارِ بْنِ يَاسِرٍ لَا يَجُوزُ عَلَى عَمَّارٍ إِذَا كَانَ ذَكَرَ تَيَمُّمَهُمْ مَعَ النَّبِيِّ ﷺ عِنْدَ نُزُولِ الْآيَةِ إِلَى الْمَنَاكِبِ عَنْ أَمْرِ النَّبِيِّ ﷺ إِلَّا أَنَّهُ مَنْسُوخٌ إِذْ رُوِيَ أَنَّ النَّبِيَّ ﷺ أَمَرَ بِالتَّيَمُّمِ عَلَى الْوَجْهِ وَالْكَفَّيْنِ أوْ يَكُونُ لَمْ يَرْوِ عَنْهُ إِلَّا تَيَمَّمًا وَاحِدًا فَاخْتَلَفَتْ رِوَايَتُهُ عَنْهُ فَتَكُونَ رِوَايَةُ ابْنِ الصِّمَّةِ الَّتِي لَمْ تَخْتَلِفْ أَثْبَتَ وَإِذَا لَمْ تَخْتَلِفْ فَأوْلَى أَنْ يُؤْخَذَ بِهَا؛ لِأَنَّهَا أوْفَقُ لِكِتَابِ اللهِ تَعَالَى مِنِ الرِّوَايَتَيْنِ اللَّتَيْنِ رُوِيَتَا مُخْتَلِفَتَيْنِ أَوْ يَكُونُ إِنَّمَا سَمِعُوا آيَةَ التَّيَمُّمِ عِنْدَ حُضُورِ صَلَاةٍ فَتَيَمَّمُوا فَاحْتَاطُوا فَأَتَوْا عَلَى غَايَةِ مَا يَقَعُ عَلَيْهِ اسْمُ الْيَدِ لِأَنَّ ذَلِكَ لَا يَضُرُّهُمْ كَمَا لَا يَضُرُّهُمْ لَوْ فَعَلُوهُ فِي الْوُضُوءِ فَلَمَّا صَارُوا إِلَى مَسْأَلَةِ النَّبِيِّ ﷺ أَخْبَرَهُمْ أَنَّهُ يَجْزِيهِمْ مِنَ التَّيَمُّمِ أَقَلُّ مَا فَعَلُوهُ وَهَذَا أوْلَى الْمَعَانِي عِنْدِي لِرِوَايَةِ ابْنِ شِهَابٍ مِنْ حَدِيثِ عَمَّارٍ بِمَا وَصَفْتُ مِنَ الدَّلَائِلِ قَالَ الشَّافِعِيُّ وَإِنَّمَا مَنَعَنَا أَنَّ نَأْخُذَ بِرِوَايَةِ عَمَّارِ بْنِ يَاسِرٍ فِي أَنَّ تَيَمَّمَ الْوَجْهِ وَالْكَفَّيْنِ بِثُبُوتِ الْخَبَرِ عَنْ رَسُولُ اللهِ ﷺ أَنَّهُ مَسَحَ وَجْهَهُ وَذِرَاعَيْهِ وَأَنَّ هَذَا أَشْبَهُ بِالْقُرْآنِ وَأَشْبَهُ بِالْقِيَاسِ فَإِنَّ الْبَدَلَ مِنَ الشَّيْءِ إِنَّمَا يَكُونُ مِثْلُهُ وَرَوَى الْحَسَنُ بْنُ مُحَمَّدِ بْنِ الصَّبَّاحِ الزَّعْفَرَانِيُّ عَنِ الشَّافِعِيِّ حَدِيثَ ابْنِ عُمَرَ فِي التَّيَمُّمِ ضَرْبَةٌ لِلْوَجْهِ وَضَرْبَةٌ لِلْيَدَيْنِ إِلَى الْمِرْفَقَيْنِ ثُمَّ قَالَ قَالَ أَبُو عَبْدِ اللهِ يَعْنِي الشَّافِعِيَّ وَبِهَذَا رَأَيْتُ أَصْحَابَنَا يَأْخُذُونَ وَقَدْ رُوِيَ فِيهِ شَيْءٌ عَنِ النَّبِيِّ ﷺ وَلَوْ أَعْلَمُهُ ثَابِتًا لَمْ أَعُدَّهُ وَلَمْ أَشُكَّ فِيهِ وَقَدْ قَالَ عَمَّارٌ تَيَمَّمْنَا مَعَ النَّبِيِّ ﷺ إِلَى الْمَنَاكِبِ وَرُوِيَ عَنْهُ عَنِ النَّبِيِّ ﷺ الْوَجْهَ وَالْكَفَّيْنِ وَكَأنَّ قَوْلَهُ تَيَمَّمْنَا مَعَ النَّبِيِّ ﷺ إِلَى الْمَنَاكِبِ لَمْ يَكُنْ عَنْ أَمْرِ النَّبِيِّ ﷺ فَإِنْ ثَبَتَ عَنْ عَمَّارٍ عَنِ النَّبِيِّ ﷺ الْوَجْهَ وَالْكَفَّيْنِ وَلَمْ يَثْبُتْ عَنِ النَّبِيِّ ﷺ إِلَى الْمِرْفَقَيْنِ فَمَا ثَبَتَ عَنِ النَّبِيِّ ﷺ أوْلَى وَبِهَذَا كَانَ يُفْتِي سَعْدُ بْنُ سَالِمٍ فَكَأَنَّهُ فِي الْقَدِيمِ شَكَّ فِي ثُبُوتِ الْحَدِيثَيْنِ لَمَّا ذَكَرْنَا فِي كُلِّ وَاحِدٍ مِنْهُمَا وَمَسْحُ الْوَجْهِ وَالْكَفَّيْنِ فِي حَدِيثِ عَمَّارٍ ثَابِتٌ وَهُوَ أَثْبَتُ مِنْ حَدِيثِ مَسْحِ الذِّرَاعَيْنِ إِلَّا أَنَّ حَدِيثَ مَسْحِ الذِّرَاعَيْنِ أَيْضًا جَيِّدٌ بِالشَّوَاهِدِ الَّتِي ذَكَرْنَاهَا وَهُوَ فِي قِصَّةٍ أُخْرَى فَإِنْ كَانَ حَدِيثُ عَمَّارٍ فِي ابْتِدَاءِ التَّيَمُّمِ حَيْثُ نَزَلَتِ الْآيَةُ وَرَجَعُوا إِلَى النَّبِيِّ ﷺ فَأَخْبَرَهُمْ أَنَّهُ يَجْزِيهِمْ مِنَ التَّيَمُّمِ أَقَلُّ مِمَّا فَعَلُوا فَحَدِيثُ مَسْحِ الذِّرَاعَيْنِ بَعْدَهُ فَهُوَ أوْلَى بِأَنْ يُتَّبَعَ وَهُوَ أَشْبَهُ بِالْكِتَابِ وَالْقِيَاسِ وَهُوَ فِعْلُ ابْنِ عُمَرَ صَحِيحٌ عَنْهُ وَقَدْ رُوِيَ عَنْ عَلِيٍّ وَابْنِ عَبَّاسٍ مَسَحُ الْوَجْهِ وَالْكَفَّيْنِ وَرُوِيَ عَنْ عَلِيٍّ بِخِلَافِهِ