has to produce a proof that restricts this all-inclusive ruling, or… He continues: The hadith shows that he should still perform the prayer, and I hold the same view; he therefore prays as he is. Yet the present chapter-text still addresses him, for it states: “his place of worship is with him and his agent of purification is with him.” Those who confine tayammum to clean soil alone are the Ahl al-Bayt, al-Shafi‘i, Ahmad, and Dawud. Malik, Abu Hanifah, Ata, al-Awzai, and al-Thawri, on the other hand, consider any part of the earth and whatever rests upon it sufficient. This is likewise Ibn Hazm’s position in al-Muhalla (2/158–161). (1) This sentence is taken from the hadith of Abu Umamah in which the Messenger of Allah said: “My Lord preferred me over the prophets—or, he said, over the nations—with four privileges: I have been sent to all mankind; the earth has been made…,” and it ends: “…I have been helped by awe over a month’s journey, which Allah casts into the hearts of my enemies, and war-booty has been made lawful for us.” Reported by Ahmad (5/248) and al-Bayhaqi (2/433-434) through Sulayman al-Taymi, from Sayyar, from him. The isnad is sound: its transmitters are those of the Six Books except for this Sayyar—a Damascene client of Muawiyah—who appears only in Tirmidhi; Ibn Hibban declared him reliable and al-Taqrib describes him as “trustworthy.” There is another shaykh named Sayyar, however, a Basran and one of the senior followers of the Followers, accepted by all six compilers. I mention him because he narrated a report conveying the same meaning from Jabir, also without a nisba in the chain, just as Sayyar is left unattributed here; someone lacking expertise might imagine the two are one and conclude that the isnads differ, though this is not the case. Al-Hafiz states this in Fath al-Bari (1/346), and then adds that the isnad