Wiping of Head and Feet

1. A number of our people have narrated from Ahmad ibn Muhammad from Shadhan ibn Khalil al-Naysaburiy from Mu’ammar ibn ‘Umar who has said the following: “Abu Ja’far (a.s.), has said, ’For wiping the head it is sufficient to wipe a portion of it the size of three fingers and so also is the case of the feet.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘ Abd Allah (a.s.), has said that once, ’Amir al-Mu’minin (a.s.), decided to give five Awsaq (a certain amount of) dates from al-Bughaybighah (a place in al-Madinah) to a man who had hoped to benefit from the generosity of the Imam and his gifts. However, he would not appeal before the Imam or other people for any help. A man said to ’Amir al-Mu’minin (a.s.), ‘This man has not appealed before you. One is enough for him instead of five Awsaq.’ ’Amir al-Mu’minin then said, ‘I wish Allah will not create more people like you among the believers. Why do you exercise stinginess about the charity that I have decided to give to a needy person? You must take notice, for the sake of Allah! If I give charity to a person who expects to receive charity from me only after his appeal, I, in fact, have not given him the cost of what I have already taken from him. Such cost is my causing him to risk the dignity of his face, which he places on the ground before my Lord and his Lord during his worship and his appeal before Him for his needs. With this kind of dealing with a Muslim whom one knows as deserving of one’s charity and gifts, one has not proved oneself as truthful before Allah, the Most Majestic, the Most Glorious, in one’s prayer when one appeals verbally before Allah to admit one’s Muslim brother into Paradise. On the other hand, one exercises stinginess in matters of worthless worldly belongings. This happens when a servant of Allah says in his prayer, ‘O Allah, grant forgiveness to male and female believers.’ Appealing for forgiveness is asking Paradise for male and female believers. It is unjust not to support one’s words with one’s deeds.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mehran ibn Muhammad from ‘Amr ibn abu Nasr who has said the following: “I heard abu ‘ Abd Allah (a.s.), saying, ‘The best company is that which has four members. The best group for armed expeditions is that which consists of four hundred people. The best army is that which consists of four thousand soldiers. Any army that consists of ten thousand soldiers does not lose the fight because of its number (is not) small of soldiers.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father and Afi ibn Muhammad from Salih ibn abu Hammad all from Ibn Abi ‘Umayr and Safwan from Ibrahim al-Karkhiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘When you offer ‘Aqiqah say, ‘In the name of Allah and with Allah; it is an ‘Aqiqah for so and so. Its flesh is for his flesh, its blood for his blood and its bones for his bones. O Lord, make it a protection for Muhammad and family of Muhammad (SAW).’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from and Abu Ali al- Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan and Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has narrated the following: “Abu ‘Abd Allah (a.s.), once asked me, ‘Is there a difference between ibn abu Layla’ and ibn Shubramah?’ I replied, ‘It has come to my knowledge that a Maxvla of ‘Isa ibn Musa died with a great deal of debts on him. He possessed a number of slaves whom he set free at the time of his death. Had the slaves been sold, such a sale could pay all of his debts. ‘Isa ibn Musa asked them (ibn abu Layla’ and ibn Shubramah) about this case. Ibn Shubramah said, “In my opinion they must be made to work to pay their own price because they were freed at the time of his death.” Ibn abu Layla’ said, “In my opinion I sell them to pay the creditors because he did not have the right to free them at the time of his death with debts on him; the value of slaves could have covered his debts. These are people of al-Hijaz today. A man indebted greatly is not allowed to free his slaves at the time of his death.” Ibn Shubramah then raised his hands to the sky and said, “Allah is free of all defects, O ibn abu Layla’ when did you ever say so? You only say so in my opposition.’” Abu ‘Abd Allah (a.s.), then asked, ‘Whose opinion was taken as the rule?’ He (the narrator) has said that I said, ‘It has come to my knowledge that it was the opinion of ibn abu Layla’. He liked it. He sold them and paid his debts.’ He (the Imam) asked, ‘With which one’s opinion do you side?’ I said, ‘It is with ibn Shubramah and ibn abu Layla’ later changed and accepted that of ibn Shubramah.’ He (the Imam) said, ‘By Allah, truth is with what ibn abu Layla’ said, even though he changed it later.’ I (the narrator) then said, ‘This becomes invalid according to their al-Qiyas (analogy).’ He (the Imam) said, ‘Allow us to examine their analogy. Give us an example.’ I then said, ‘I debate you according to analogy.’ He (the Imam) said, ‘You must present the strongest example of analogy.’ I then said, ‘There is a man who dies and leaves a slave and no other assets. The value of the slave is six hundred dirham and his debt is five hundred dirham. He sets him free at the time of his death. How is the case settled?’ He (the Imam) said, ‘The slave must be sold. The creditors take five hundred and the heirs take the one hundred dirham.’ I said, ‘Is it not the case that one hundred is left extra over the debts?’ He (the Imam) said, ‘Yes, that is the case.’ ‘Is it not the case that one-third of it belongs to the deceased with which he can do whatever he wants?’ He (the Imam) said, ‘Yes, that is the case.’ I then said, ‘Is it not the case that at least one-third of the remaining one hundred belongs to the slave when he set him free?’ He (the Imam) said, ‘There is no will for the slave. The slave’s assets belong to his guardians (heirs).’ I then said, ‘What happens if the value of the slave is six hundred and the debt is four hundred dirham?’ He (the Imam) said, ‘The slave is sold. The creditors take four hundred and the heirs take the two hundred and there is nothing for the slave.’ I then said, ‘The price of the slave is six hundred and the debt is three hundred.’ He (the Imam) smiled and said, ‘This is where your companions are proved incorrect. They have made all things as one thing without the knowledge of the Sunnah. When the debt and legacy are equal or the legacy is more than debts, the testator is not accused about his will and it is accepted as it is. Now it stops. One-half is for creditors, one-third for heirs and one-sixth is for him (the deceased).”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

19. Muhammad Bin Yahya, from Muhammad Bin Al-Husyan, fom Ali Bin Al-No’man, from Ibn Muskaan, from Muhammad Bin Muslim who has said: Abu Ja’far (asws) regarding the Statement of the Mighty and Majestic: “[30:41] Corruption has appeared in the land and the sea on account of what the hands of men have wrought”, he (asws) said: ‘By Allah (azwj), that was when the ‘Al-Ansar’ (Helpers) said, ‘from us should be an Emir (commander), and from you should be an Emir’ (referring to Saqifa).

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub from Muhammad ibn Muslim from Abu ‘Abdillah (a.s.) who said, “Ears are not (part) of the face or the head.“ He (Muhammad ibn Muslim) has said that wiping was mentioned, so he (the Imam) said, “You must wipe the front portion of your head, and you must wipe the two feet. You must first wipe the right side (foot).”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ahmad ibn Idris and others have narrated from Muhammad ibn Ahmad from Ahmad ibn Nuh ibn ‘Abd Allah from al-Dhuhliy in a marfu‘ who has said the following: “Abu ‘Abd Allah (a.s.), has said that charity is that which is given before an appeal by the recipient. Giving charity after an appeal by the recipient is compensation for using the dignity of his face when he appealed and his passing the night worried and anxious in hope and despair without knowing which direction to go for his needs. He then decides to come before you with his heart beating fast and his muscles shaking. You can see (the color of) his blood on his face. He does not know whether he will turn back sadly or with happiness.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Ahmad has narrated from Ali ibn al-Hakam from Fudayl ibn Khaytham who has narrated the following: Abu Ja’far (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘An army of ten thousand cannot be defeated because of its size.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from his father from ’Ismahl ibn Marrar from Yunus from certain persons of his people who have said the following: “Abu Ja‘far (a.s.), has said, ‘When you slaughter the animal for ‘Aqiqah, say, “In the name of Allah, with Allah, all praise belongs to Allah and Allah is greater than can be described. (It is) the expression of (our) belief in Allah, praise in favor of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, keeping up with His command and an expression of thanks for His sustenance and due to the knowledge about His generosity to us, people of the family.” If the newborn is a male then say, “O Lord, You have granted us a boy. You know best about your gift and the favor is from You. Please accept all that we do according to Your Sunnah and the Sunnah of Your prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Drive away and repel Satan, the one condemned to be stoned, from us. Blood is shed for Your sake, there is no partner for You and all praise belongs to Allah, Lord of the worlds.’””

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from his father [from Ibn Abi ‘Umayr] from Jamil ibn Darraj from Zurarah who has narrated the following: “About the case of a man who frees his slave at the time of his death with debt on him, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘If the value of the debt and slave are equal, freeing is permissible, otherwise, it is not permissible.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from Shadhan ibn al-Khalil, from Yunus, from Hammad, from Al- Husayn who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who wears a turban and it is difficult for him to remove it because of the cold. He (the Imam) said, ‘He can push his finger under the turban.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from Muhammad ibn Sandal from Yasir from al-Yasa’ ibn Hamzah who has said the following: “Once I was in the presence of abu al-Hassan al-Rida (a.s.), and I was speaking to him before a large gathering that wanted to ask him about lawful and unlawful matters. At such time, a tall man of fair complexion came in and offered his greetings of peace, addressing the Imam as ‘O child of the Messenger of Allah, I am from those who love you and your ancestors. I am coming from Hajj. I have lost my supplies as well as whatever was with me. I cannot reach my destination. If you consider it proper, help me so I can go home. It will be a great favor to me. When I arrive home, I will give as charity whatever amount you ask me to give; I am an undeserving recipient of charity.’ The Imam said, ‘Sit down. May Allah grant you blessing.’ He then spoke to people until they left. Only he (the Imam), Sulayman al-Ja’fariy, Khaythamah and I remained. The Imam then asked, ‘Can I go inside?’ Sulayman said, ‘Allah has already given priority to your affairs.’ He went inside where he remained for a while before he came out and closed the door. He then stretched his hand from the top of the door and said, ‘Where is the man from Khuransan?’ The man replied, ‘Here I am.’ The Imam said, ‘Get this two hundred dinar, use it for expenses and enjoy its blessings. You must not give any charity on my behalf. You may leave before I see you or you see me.’ Then the Imam came out, and Sulayman said, ‘I pray to Allah to keep my soul in service for your cause, you have been generous and kind to him. Why did you hide your face from him?’ The Imam replied, ‘I was afraid to see the effect of humiliation on his face due to appealing for help. Consider the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, that say, “Giving charity out of public sight is equal in reward to seventy times performing Hajj. One who publicizes sins is disgraced, and those who do not do so are granted forgiveness.” Consider the words of the people who lived long before: “Whenever during a day I come to him to appeal for help, I return home without any damage to the dignity of my face.’””

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ali ibn Ibrahim has narrated from his father from and Ali ibn Muhammad from al-Qasim ibn Muhammad from Sulayman al-Minqariy who has said that narrated to him al-Nadr ibn Isma’il al-Balkhiy from abu Hamzah al-Thumaliy from Shahr ibn Hawshab who has said the following: “Al-Hajjaj asked me about the Messenger of Allah’s mobilization for the wars in which he (a.s.), took part. I said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, mobilized for Badr with three hundred and thirteen people. He mobilized for Uhud with six hundred and for al-Khandaq (Battle of Ditches) with nine hundred people.’ He asked, ‘Who has said it?’ I replied, ‘Ja’far ibn Muhammad (a.s.) .’ He then said, ‘By Allah whoever adopts a way other than his way is lost.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. A number of our people have narrated from Sahl ibn Ziyad from certain persons of his people in a marfu ‘ manner who has said the following: “Abu ‘Abd Allah (a.s.), has instructed to say on ‘Aqiqah - he (the narrator) mentioned the prayer in Hadith number two above with this addition: ‘O Lord, its flesh is for his flesh, its blood is for his blood, its bones for his bones, its hairs for his hairs and its skin is for his skin. O Lord, make it a protection for so and so son of so and so.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “I once said to abu Ja’far (a.s.), ’Please teach me on what basis you say that wiping is only on certain portions of the head and feet.’ He (the Imam) smiled and then said, ‘O Zurarah, the Messenger of Allah has said so and the book from Allah is revealed about it. It is because Allah, most Majestic, most Glorious, says, “Wash your faces.” From this we learn that one must wash the whole face. He (Allah) then has said, “And (wash) your hands upto (from) the elbows.” He (Allah) then has placed a disjointing in the statement saying, “You must wipe with.of your heads.” From His saying, “With/of your heads” we learn that wiping is only for a portion of the head because of His use of (Arabic letter) al-Ba’ (which means, “with” or “of”). He then has joined (the case of) the feet with that of the head. He has joined the rule of hands with the face, saying, “. . . and your feet up to the ankles” from which we learn that since He has joined it (wiping of feet) with the case of the head, wiping (of the feet) is also for certain portions of it. The Messenger of Allah explained it to people but they lost it. He (Allah) then says, “If you cannot find water, take a Tayammum with clean soil. Wipe your faces and hands therewith.” (5:6) Since He (Allah) has set aside Wudu’ in case you cannot find water He has established wiping (of face partially) as substitute for washing. He has said, “Wipe with/of your faces” and then has joined it with the expression, “and (wipe) your hands” and thereafter has said, “therewith” that is the soil. It is because He (Allah) knows that all of it (soil) does not go to the face. Some of the soil remains attached to certain parts of the palm and not to the other parts. He (Allah) then says, “Allah does not want to sanction in religion such matters that cause you hardships.” Hardships are difficulties.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Ibrahim has narrated from his father from his sources, which he has mentioned, from af-Hur af-Hamadaniy who has said the following: “Once, I was speaking to ’Amir al-Mu’minin (a.s.), and said, ‘O ’Amir al-Mu’minin, I need something.’ He said, ‘Do you think I can help you?’ I replied, ‘Yes, O ’Amir al-Mu’minin.’ He said, ‘May Allah grant you good reward on my behalf.’ He then went to the lantern and turned it off, sat down and said, ‘I turned the lantern off so I cannot see the effect of humiliation due to your appeal for help on your face as you speak. I have heard the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, say, “Needs are trust of Allah in His servants’ chests. For those who keep such trust out of public sight, the reward for worship is written for them; for those who make such trust public, it then becomes necessary for those who come to know it to help.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr in Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Abu ‘Abd Allah (a.s.), has said that when you decide to slaughter the animal for ‘Aqiqah say, ‘O my people I denounce what you consider partners (of Allah). I turn my face to the One who has invented the skies and earth, purely in obedience to Him and I am not a pagan. My Salat (prayer), acts of worship, life and death are in obedience to the Lord of the worlds. Allah does not have any partners. This is what I am commanded to do and believe and I am the first to submit to the will of Allah. O Lord, (it is) from You, for You, in the name of Allah, Allah is great beyond description. O Lord, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and accept from so and so son of so and so ’ - mention the name of the newborn then slaughter the offering for ‘Aqiqah.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Ali has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “Abu Ja’far (a.s.), has said, ‘In the case of women it is sufficient for them to wipe the front portion of their head the size of three fingers without removing their head scarf.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn abu al-Asbagh from Bandar ibn ‘Asem in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a.s.), has said that the best means and recourse of approaching me for help is the appeal of a man who has received help from me once, then asks for help again. My hands have done a good deed for him before the Lord. I have found denying a later appeal for help cuts off the appreciation for the favor already received. I dislike for my soul to deny help for the second time, which may cause to discontinue the appreciation for the earlier help and favor. It is just as the poet has said: “If you face to risk the dignity of your face, you should face such risk before a kind and generous person. If a generous person promises to do a favor for you and he does it in time without any delays; and if the favor comes as soon as an appeal is made, the appeal becomes more preferable than the favor.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Sulayman ibn Rashid from al-Hassan ibn Ali ibn Yaqtin from Muhammad ibn Hashim from Muhammad ibn Marid who has said the following: “Abu ‘Abd Allah (a.s.), has said to say this when offering ‘Aqiqah, ‘0 Lord, it is from You and for You is what You have granted. O Lord, accept it from us on the Sunnah of Your prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. We seek refuge with Allah against Satan, condemned to be stoned.’ Thereafter mention the name of the newborn , then slaughter the offering for ‘Aqiqah and say, Tor You I have spilled the blood and no one is Your partner. All praise belongs to Allah, Cherisher of the worlds. O Lord, drive away Satan, condemned to be stoned.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. A number of our people have narrated from Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “I once asked abu al-Hassan, al-Rida (a.s.), about wiping the backs of the feet as to how they must be wiped. He (the Imam) placed the palm of his hand over his toes add wiped to the ankles over the back of the feet. I then said, ’I pray to Allah to keep my soul in service for your cause, what happens if one places two fingers and wipes up to the ankle?’ He (the Imam) said, ‘No, it must be done with one’s palm.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father from Zakariya ibn Adam from al-Kahiliy who has said the following: “Abu ‘Abd Allah (a.s.), has said that when you offer ‘Aqiqah say, I turn my face to the One who has invented the skies and earth, purely in obedience to Him and I am not a pagan. My Salat (prayer), acts of worship, life and death are all in obedience to Allah, Cherisher of the worlds who has no partner. O Lord, it is from You and for You. O Lord, this is from so and so son of so and so.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. Ahmad ibn Idris has narrated from Muhammad ibn Ahmad from Muhammad ibn ‘Isa from Yunus who has said the following: “One who had seen abu al-Hassan (a.s.), in Mina narrated to me that he (the Imam) wiped over his feet to the ankles and from the ankles toward the backs of his feet and said that the matter about wiping the feet is simple. One may wipe forward or backward; it is one of the matters in which ease is granted by the will of Allah.’” (Fatwa best explains this Hadith.)

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “He (the Imam) has said, ‘If you take Wudu’ and instead of wiping your feet wash them, thinking that this is what is obligatory, it is not considered Wudu’.’ He (the Imam) then said, ‘First you must wipe your feet. Then if you like to wash them and you did so thereafter wipe them to make it the last obligatory act (of Wudu’).”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

9. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-Hakam ibn Miskin from Muhammad ibn Marwan who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘One may live for sixty or seventy years while Allah has not accepted not even one of his Salah (prayer).’ I (the narrator) then asked, ‘How can that happen?’ He (a.s.) said, 'Because he washes what Allah ordered to be wiped.'

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

10. Muhammad ibn Yahya has narrated from Ali ibn ’Isma‘il from Ali ibn al-Nu‘man from al-Qasim ibn Muhammad from Ja‘far ibn Sulayman, his uncle who has said the following: “I once asked abu al-Hassan, Musa (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, if the back of one’s slipper is torn and he pushes his hand through the torn portion to wipe the back of his feet, is this acceptable?’ He (the Imam) said, ‘Yes, it is sufficient.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

11. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban from Zurarah who has said the following: “Abu Ja‘far (a.s.), has said, ‘Ali (a.s.), once took Wudu’. He washed his face and forearms, then wiped on top of his head and over his shoes but he did not push his hand under his shoelaces.’” (Fatwa best explains this Hadith.)

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

12. Muhammad ibn Yahya in a marfu‘ manner has narrated from the following: “About a man who dyes his head with henna and notices it during Wudu’, abu ‘Abd Allah (a.s.), has said, ‘It is not permissible until water reaches the skin of his head.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.