the view of Abū Hanīfah and al-Shāfi‘ī, as well as one view within the schools of Mālik and Ahmad.

Others held that wiping the entire head is obligatory. This is the well-known position in the schools of Mālik and Ahmad, and it is the correct view. Nothing in the Quran indicates that wiping only part of the head is permissible. For the Most High’s words, “And wipe your heads and your feet,” are comparable to His words:

“Then wipe your faces and your hands.”

Both verses use the word “wipe” and the preposition bā. If the verse concerning tayammum does not indicate wiping only part—even though tayammum is a substitute for ablution and involves wiping with earth, without prescribed repetition—how could the verse concerning ablution indicate this, when ablution is the primary rite and involves wiping with water, with which repetition is prescribed? No one who understands what he is saying would make such a claim.

Anyone who supposes that those who consider partial wiping sufficient hold this view because bā denotes a part, or indicates a common element of meaning, has misunderstood the imams, the language, and the meaning conveyed by the Quran.

The preposition bā indicates contact, and its inclusion always serves a purpose. When used with a verb that is already directly transitive, it conveys an additional meaning, as in His words:

“A spring from which Allah’s servants drink their fill.”

Had it said, “They drink from it,” this would not have indicated that their thirst was quenched. Thus, “drink” was invested with the meaning of “have their thirst quenched,” and so it says:

“Drink their fill from it.”

This indicates drinking that quenches thirst. The use of a verb to include the meaning of another verb, so that it takes the same preposition—as in His words:

“He has certainly wronged you in demanding that your ewe be added to his ewes,”

and His words, “And We helped him against the people