the obligatory act has moved to it, and it is not permissible to wipe [the hair] other than it, just as if he were to cause water to reach the inside of the beard without washing its exterior. If his hair hangs below the hair-roots of the head, and he wipes over the part that hangs down from its roots, it does not suffice him; for the head is that which is atop and raised. Even if he were to pull this hanging [hair] back and tie it on his head, wiping over it would not suffice him, because it is not from the head; it is merely hanging hair that he has moved to its upper part. If it hangs below its root but does not descend below the area of the obligatory act, and he wipes over it, it suffices him, because it is hair located on the area of the obligatory act, and thus resembles hair standing on its proper place; furthermore, this is unavoidable for anyone who has hair. If he dyes his head with something that covers it, or smears it with mud, wiping over the dye or the mud does not suffice him. This was explicitly stated regarding dye, because he did not wipe over the area of the obligatory act; it is like the case if he left a rag on his head and wiped over it. And Allah knows best.

Section: He shall wipe his head with new water, other than what remained from his forearms. This (28) is the opinion of Abu Hanifah and al-Shafi'i, and it is the practice followed by the majority of the scholars, as stated by al-Tirmidhi (29). Al-Hasan, Urwah, and al-Awza'i permitted [using the leftover water] due to what we mentioned from the hadith of Uthman; and a similar [ruling] is derived for us if we say that (30) the used [water] does not depart from its purity, especially in the second and third washings. Our evidence is what Abdullah ibn Zayd narrated: 'The Messenger of Allah (peace and blessings of Allah be upon him) wiped his head with water other than the excess from his hands.' Likewise, Ali and Mu'awiyah reported this, and Abu Dawud recorded them (31). Al-Tirmidhi said (32): 'Indeed'