Clarifying how much of the head must be wiped during ablutions

Question

How much of the head must be wiped when performing ablutions? I heard that when the Qur’an says: “and wipe upon your heads”, the word “upon” indicates that we only have to wipe a portion of the head. Is this correct? Please clarify this matter to me.

Answer

All scholars agree that it is, at the very least, preferable to wipe over the entire head. 

Ibn `Abd al-Barr says in al-Istidhkār (2/25-26): “Scholars agree that whoever wipes over the entire head has done well and has done what he has to do in the most complete possible manner. Likewise they unanimously agree that a small portion that is unintentionally left out is forgiven and does not cause any harm for the one performing wudū’.” 

Beyond these points of agreement, scholars disagree as to how much of the head has to be wiped. It is possible to summarize their views as two opinions: 

The first opinion: 

It is obligatory to wipe over the whole head. This is the opinion that is well-known for the Mālikī and Hanbalī schools of law. It is the view preferred by Ibn Taymiyah and Ibn al-Qayyim. 

They cite the following as evidence: 

1. This was the practice of the Prophet (peace be upon him) as is illustrated by the hadīth of `Abd Allah b. Zayd, that “Allah’s Messenger (peace be upon him) wiped upon his head, moving his hands forward and back.” [Sahīh al-Bukhārī and Sahīh Muslim], as well as other hadīth. 

These hadith show the Prophet’s action, which is seen as explaining the meaning of the verse: “And wipe upon your heads…” [Sūrah al-Mā’idah: 6] 

Furthermore, it has never been related that the Prophet (peace be upon him) wiped upon only a portion of his head except when he was wearing a turban. When he wore a turban, he would wipe over his forelock and then continue wiping upon his turban. 

2. They also argue that the apparent meaning of Allah’s words: “And wipe upon your heads…” is that the entire head has to be wiped. 

3. They also compare the head with all the other limbs that a person has to wash during our ablutions. In every case, the limb has to be washed in its entirety. They argue that comparing the wiping of the head to the other limbs is more sensible than comparing it to wiping over the socks, since wiping the head is a basic act of wudū’, while wiping over the socks is an alternative to washing the feet that is allowed as a concession. 

The second opinion: 

It is sufficient to wipe over a portion of the head. This opinion is related from `A’ishah, Salamah b. al-`Akwah, and Ibn `Umar. It is the view al-Hasan al-Basrī, Sufyān al-Thawrī, Dāwūd al-Zāhirī, al-Layth b. Sa`d, al-`Awzā`ī, Ibn al-Mubārak, Ishāq al-Rāhawayh, Ibrāhīm al-Nakha`ī, `Atā’, and `Ikrimak. This opinion has been adopted by the Shāfi`ī and Hanafī schools of law. It is also an alternative view in the Mālikī and Hanbalī schools, as well as that of al-Tabarī, Ibn Hazm, and Ibn al-Mundhir. 

Scholars who hold this view disagree, however, regarding the minimum amount of the head that needs to be wiped upon. Opinions range from the view that it is necessary to wipe at least the minimum that can be rightly called a wipe to the view that it is necessary to wipe at least a quarter of the scalp. 

The evidence that it is not necessary to wipe upon the entire head is as follows: 

1. There is the hadīth related by al-Mughīrah b. Shu`bah that the Prophet (peace be upon him) wiped over his forelock and over his turban and over his leather socks.” [Sahīh al-Bukhārī andSahīh Muslim] 

The proponents of this view argue that the fact that the Prophet (peace be upon him) wiped upon his forelock shows that this is sufficient for wudū’. 

Others object to this argument and point out that the Prophet (peace be upon him) wiped upon part of his head and then continued wiping over his turban. Wiping upon the turban, they argue, is a more specific issue than simply wiping over a portion of the head. 

2. When `Uthmān was explaining the wudū’ of the Prophet (peace be upon him), he wiped upon the front of his head with his hand a single time without getting fresh water to do so. This is related by Sa`īd b. Mansūr and has as one of its narrators Khālid b. Yazīd b. Abī Mālik whose value as a narrator is disputed. 

3. `Atā’, who is a Successor, relates that the Prophet (peace be upon him) made wudū’ and pushed his turban back a bit and wiped upon the front of his head. [Musnad al-Shāfi`ī] 

This hadīth is mursal, meaning that it is related by a Successor about the Prophet (peace be upon him) without mentioning the Companion who actually saw the Prophet (peace be upon him). Ibn Hajar comments on this, saying [Fath al-Bārī (1/293)]:

It is mursal, but it is supported by another narration that reaches back to the Prophet (peace be upon him). It is related by Abū Dāwūd from Anas, though its chain of transmission contains the narrator Abū Ma`qal whose quality as a narrator is unknown. However each of these narrations – both the mursal and complete chains of transmission – reinforces the other.

4. It is established that a number of Companions used to wipe over a portion of their heads, including `A’ishah, Ibn `Umar, Salamab b. al-Akwa`, and `Uthmān. 

Ibn Hazm says [al-Muhallā (2/74)]: “None of the Companions are known to have come with anything different than what we have related about this from Ibn `Umar.” 

5. It is also argued that he word “wipe” does not linguistically imply wiping every portion of the surface. This argument was advanced by the great Shāfi`ī jurits Imām al-Haramain al-Juwainī. 

Al-Shawkānī concurs with this argument, saying [al-Sayl al-Jarrār (1/84)]:

Whoever says that he is not really hitting his head unless he hits every portion of it is coming with something untenable and unknown to the scholars of language. The same goes for someone who says that he wiped his hand upon the wall. The meaning here is that he wiped a portion of the wall. No one could take objection to this except out of obstinacy. From this, we know the meaning of Allah’s words: “And wipe upon your heads…”

Likewise, it is a matter of consensus that wiping over the socks does not require wiping over the entire sock. 

Conclusion: 

The strongest opinion – and Allah knows best – is that it is not required to wipe over the entire head. A portion of the head is sufficient. This is in consideration of the hadīth related by al-Mughīrah b. Shu`bah as well as the number of Companions who are known to have wiped over only a portion of their heads during wudū’. 

However, it is better to wipe upon the entire head to put the Sunnah into practice, and also to play it safe. 

As for how much of the head has to be wiped upon, Ibn al-Mundhir says [al-Awsat (1/399)]:

There are only two possibilities with regard to this issue. Either we say that it is obligatory to wipe over the entire head or we say that any wipe that can rightly be called a wipe is sufficient, no matter how great or small. As far as defining it as a fourth of the scalp or three fingers, such things cannot be established except by the one whom Allah has obligated us to follow (i.e. the Prophet).

Ibn Hazm says [al-Muhallā (2/49-54)]:

He should wipe his head. However he wipes it will be sufficient. We consider it preferable that he wipes upon his entire head. As for Abū Hanīfah’s defining it as a quarter of the scalp or the breadth of three fingers, this is false, since it is an opinion without any evidence for it.

And Allah knows best.

-islamtoday.net