his rank, said in The Book of Secrets: “I shall now say something that I have never said publicly before.” He then spoke in terms amounting to a rejection of wiping, either altogether or while resident. His companions disagreed with him on this, and Ibn Wahb said: “This shows weakness on his part, since he had not said it publicly before.”

Among those who permitted wiping, many prohibited wiping over outer boots worn over leather socks. The three imams prohibited wiping over ordinary socks and turbans. Thus, many earlier and later scholars approached this subject with apprehension, since washing was the clear and well-known obligation. They therefore permitted wiping only where its permissibility was so unmistakably established that it could not be evaded, without consistently applying sound analogy or adhering to the apparent meaning of the text permitting it. Yet anyone who reflects on the words of the Messenger, may Allah bless him and grant him peace, and gives analogy its due will recognize that the concession he granted in this matter is broad, and that this is among the virtues of the Sharia and part of the tolerant, upright faith with which he was sent.

Umm Salamah, the wife of the Prophet, may Allah bless him and grant him peace, used to wipe over her head covering. Would she have done so without his permission? Abū Mūsā al-Ashʿarī and Anas ibn Mālik used to wipe over their caps. Accordingly, Ahmad permitted both practices in one of the two reports from him. He also permitted wiping over the turban.

However, Abū ʿAbd Allāh ibn Hāmid held that Ahmad disliked wearing the “cut-off” turban, which is not wound beneath the chin. Mālik likewise disliked wearing it because of what has been transmitted