coordinated with the wiping of the head, and that washing became obligatory only through the Sunnah, on account of the Prophet’s saying—peace and blessings be upon him—“Woe to the heels because of the Fire!” On this interpretation, the Sunnah would thus abrogate the Quran. The third explanation is that what is meant is wiping over leather socks. The fourth is that washing is called wiping in Arabic, for the Arabs say tamassahnā lil-salāh, meaning “we have bathed for prayer.” The Prophet—peace and blessings be upon him—therefore explained that, by saying “Wipe over your heads,” Allah Most High meant passing the hand over the head without bringing water to it, whereas His command to wipe the feet meant passing the hand over them while bringing water to them.

A group among the Shīʿah held that wiping the feet during ablution is permissible. This has also been reported from some Companions and Successors, and some later scholars have relied upon it. It is, however, an anomalous position that does not constitute a recognized disagreement, given the reports that the Messenger of Allah—peace and blessings be upon him—would wash his feet twice or three times during ablution, and that he said, “Woe to the heels because of the Fire! Woe to the backs of the ankles because of the Fire!” Such a warning is issued only for neglecting an obligation.

Section

Concerning His words in the verse:

“Or have touched women” [al-Nisāʾ: 43],

scholars have differed over the nature of the touching that Allah Most High intended. Mālik’s position, as we stated earlier, is that it means contact short of intercourse. It has been reported from a number of Companions and Successors that it is a euphemism for intercourse. Those who hold this latter view do not require ablution after kissing, bodily contact or touching, provided that no pre-ejaculatory fluid is discharged.

Section

The words of Allah, mighty and majestic:

“And you find no water” [al-Nisāʾ: 43],

indicate that ablution is valid only with water. Scholars have differed over the definition of water suitable for ablution. Mālik defines it as plain water, none of whose characteristics has been changed by a pure or impure substance that has entered it. Abū Hanīfah and those who permit ablution with nabīdh (an infused drink) define it as water into which no impurity has entered, because water into which