↑[1] . For example, al-Razi (d. 606 AH) has said in his Tafsir (vol. 11, p. 305): “The argument of those who believe that wiping is obligatory is based on the two well-known readings of the phrase ﴿وَأَرْجُلَكُمْ﴾ in Allah’s statement. Ibn Kathir, Hamzah, Abu Amr, and Asim—in the narration of Abu Bakr from him—have read it in the genitive (Wa Arjulikum), while Nafi‘, ibn Amir, and Asim—in the narration of Hafs from him—have read it in the accusative (Wa Arjulakum). Then we say: ‘Reading ﴿وَأَرْجُلَكُمْ﴾ in the genitive requires that the feet be syntactically linked to the heads; just as wiping is obligatory for the head, so too it is obligatory for the feet.’ But if it is said: ‘Why is it not permissible to say that reading it in the genitive is due to its proximity to the previous word, as in the phrases «جُحْرَ ضَبٍّ خَرِبٍ» (destroyed nest of a lizard) and «كَبِيرُ أُنَاسٍ فِي بِجَادٍ مُزَمَّلٍ» (the elder of people, wrapped in garments)?’—we say: ‘This is invalid for several reasons: First, reading in the genitive due to proximity is counted among the grammatical errors that may be tolerated in poetry out of necessity, but the words of Allah must be kept free from it. Second, reading in the genitive is done only when it is ensured that there is no ambiguity; as in «جُحْرَ ضَبٍّ خَرِبٍ», it is necessarily known that «خرب» (destroyed) is not the adjective for «ضب» (lizard) but for «جحر» (nest). Regarding this verse, however, it is not ensured that there is no ambiguity. Third, reading in the genitive occurs only when conjunctions are absent; the Arabs have never spoken in this way when conjunctions are present.’ As for the reading in the accusative, they have also said: ‘It necessitates wiping, since ﴿رُءُوسِكُمْ﴾ in Allah’s statement ﴿وَامْسَحُوا بِرُءُوسِكُمْ﴾ is grammatically in the accusative, but it has been put in the genitive by the preposition «ب» before it. Therefore, if you syntactically link the feet to the heads, it is permissible for the accusative to be applied to the feet as a syntactic extension of the heads, while the genitive applies to the outward form. This is the well-known view among grammarians.’ If this is established, then we say: ‘It became clear that the governing word of the accusative in His statement ﴿وَأَرْجُلَكُمْ﴾ may be His statement ﴿وَامْسَحُوا﴾, or it may be His statement ﴿فَاغْسِلُوا﴾. However, when two governing words are combined to act upon a single object, applying the nearer one is preferable. Thus, the governing word of the accusative in His statement ﴿وَأَرْجُلَكُمْ﴾ must be His statement ﴿وَامْسَحُوا﴾. Therefore, it is established that reading ﴿وَأَرْجُلَكُمْ﴾ with the letter «ل» in the accusative also necessitates wiping. This, then, is the manner in which this verse is used as evidence for the obligation of wiping.’ Then they have said: ‘It is not permissible to refute this with the reports, for all of them belong to the category of solitary reports—and it is not permissible to abrogate the Quran by solitary reports.’”

↑[2] . This is a view reported from the Ahl al-Bayt and a group of the Sahabah and the Tabi‘un; as it has been narrated from Ali and Anas, who both said: «نَزَلَ الْكِتَابُ بِالْمَسْحِ، وَالسُّنَّةُ الْغَسْلُ» (Ma‘ani al-Quran by al-Farra’, vol. 1, p. 302; Tafsir al-Tabari, vol. 10, p. 58); “The Book was sent down with wiping, and the Sunnah is washing,” and from ibn Umar, who said: «نَزَلَ جِبْرِيلُ بِالْمَسْحِ، وَسَنَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ غَسْلَ الْقَدَمَيْنِ» (Al-Awsat Fi al-Sunan Wa al-Ijma‘ Wa al-Ikhtilaf by ibn al-Mundhir, vol. 1, p. 414); “Jibreel descended with wiping, and the Prophet established the washing of the feet as Sunnah,” and from Ali ibn Musa al-Rida, who said: “The obligation in the Book of Allah Almighty is wiping; and washing in wudu is for the purpose of cleanliness.” (Tahdhib al-Ahkam by al-Tusi, vol. 1, p. 64). The evidence that the Prophet did not consistently wash his feet is Ali’s statement quoted earlier: «رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَمْسَحُ ظَاهِرَهُمَا»; “I saw the Messenger of Allah wiping their tops,” and also a narration from Uthman, that «أَنَّهُ دَعَا بِمَاءٍ، فَمَضْمَضَ، وَاسْتَنْشَقَ، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا، وَيَدَيْهِ ثَلَاثًا ثَلَاثًا، ثُمَّ مَسَحَ بِرَأْسِهِ وَظَهْرِ قَدَمَيْهِ، ثُمَّ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ هَكَذَا يَتَوَضَّأُ، يَا هَؤُلَاءِ! أَكَذَاكَ؟ قَالُوا: نَعَمْ، لِنَفَرٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عِنْدَهُ» (Musannaf of ibn Abi Shaybah, vol. 1, p. 16; Musnad of Ahmad, vol. 1, p. 523); “he asked for water, then he rinsed his mouth and nose, then washed his face three times and his hands three times each, then wiped his head and the tops of his feet. Then he said: ‘I saw the Messenger of Allah performing wudu in this manner. O you who are present! Is it not so?’ They said: ‘Yes’—while some of the companions of the Messenger of Allah were with him,” and a narration from Abu Malik al-Ash‘ari, who said to his people: «اجْتَمِعُوا أُصَلِّي بِكُمْ صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَلَمَّا اجْتَمَعُوا دَعَا بِجَفْنَةٍ فِيهَا مَاءٌ، فَتَوَضَّأَ وَمَضْمَضَ وَاسْتَنْشَقَ، وَغَسَلَ وَجْهَهُ ثَلَاثًا وَذِرَاعَيْهِ ثَلَاثًا ثَلَاثًا، وَمَسَحَ بِرَأْسِهِ وَظَهْرَ قَدَمَيْهِ، ثُمَّ صَلَّى بِهِمْ» (Musnad of Ahmad, vol. 37, p. 533); “‘Gather together so that I may lead you in prayer just like the prayer of the Messenger of Allah .’ When they gathered, he asked for a bowl of water, then he performed wudu, rinsed his mouth and nose, washed his face three times and his hands three times each, wiped his head and the tops of his feet, and then led them in prayer,” and a narration from Abdullah ibn Zayd, who said: «أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ تَوَضَّأَ، فَغَسَلَ وَجْهَهُ ثَلَاثًا، وَيَدَيْهِ مَرَّتَيْنِ، وَمَسَحَ بِرَأْسِهِ وَرِجْلَيْهِ مَرَّتَيْنِ» (Musannaf of ibn Abi Shaybah, vol. 1, p. 16); “The Prophet performed wudu; so he washed his face three times and his hands twice, and wiped his head and his feet twice,” and a narration from Abbad ibn Tamim, from Abdullah ibn Zayd, who said: «أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ تَوَضَّأَ وَمَسَحَ عَلَى الْقَدَمَيْنِ، وَأَنَّ عُرْوَةَ كَانَ يَفْعَلُ ذَلِكَ» (Sharh Ma‘ani al-Athar by al-Tahawi, vol. 1, p. 35); “The Prophet performed wudu and wiped the tops of the feet; and Urwah used to do the same,” and a well-known, authentic narration from the Prophet , who said to someone who performed prayer incorrectly: «إِنَّهَا لَا تَتِمُّ صَلَاةُ أَحَدِكُمْ حَتَّى يُسْبِغَ الْوُضُوءَ كَمَا أَمَرَهُ اللَّهُ عَزَّ وَجَلَّ، فَيَغْسِلُ وَجْهَهُ وَيَدَيْهِ إِلَى الْمِرْفَقَيْنِ، وَيَمْسَحُ بِرَأْسِهِ وَرِجْلَيْهِ إِلَى الْكَعْبَيْنِ» (Musnad of al-Darimi, vol. 2, p. 839; Sunan of ibn Majah, vol. 1, p. 156; Sunan of Abi Dawud, vol.1, p. 227); “The prayer of none of you is complete until he perfects the wudu as Allah, Exalted and Majestic, has commanded: he washes his face and hands up to the elbows, and wipes his head and feet up to the ankles.”