he praises Allah in his heart.” (1) It may be inferred from this narration that he says Allah’s Name inwardly.

The author’s statement, “when one remembers,” may Allah have mercy on him, indicates that it is waived through forgetfulness, and this is the position of the school. If one forgets it at the beginning and remembers it during the course of wudu, should he say Allah’s Name and continue, or should he begin again? The books al-Iqna and al-Muntaha—both works of Hanbali jurisprudence—differ on this issue. The author of al-Muntaha said that he should begin again (2), because he remembered the saying of Allah’s Name before completing it; therefore, he must perform wudu properly.

The author of al-Iqna said that he should continue (3), because it is waived through forgetfulness once one has completed the entire wudu; thus, if one has completed only part of it, this applies all the more so.

The authoritative position of the school is that found in al-Muntaha, because later Hanbali scholars hold that when al-Iqna and al-Muntaha differ, the authoritative position is that of al-Muntaha.

The jurists also said that saying Allah’s Name is obligatory in ghusl (ritual bathing) (4), because it is one of the two forms of ritual purification; therefore, saying Allah’s Name is obligatory in it, just as it is in wudu. Moreover, if it is obligatory in wudu—which pertains to the lesser state of ritual impurity and is more frequently required of the legally accountable person—then its obligation in the case of major ritual impurity is all the more evident.

They also said that it is obligatory in tayammum (dry ablution) (284), because it is a substitute for purification with water, and a substitute takes the ruling of that which it replaces. This may be challenged by saying that tayammum does not take the ruling of its substitute with respect to the obligation of purifying the limbs, for in tayammum only two limbs are purified: the face and the hands, in the case of minor