the Shāfiʿīs disagreed on this matter, as they held that it is recommended to renew the water for the ears and to wipe them separately, but it is not obligatory. Al-Nawawī supported their view with the ḥadīth of ʿAbd Allāh ibn Zayd that the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) took water for his ears different from that which he took for his head. Al-Nawawī said in "al-Majmūʿ" (1/412): "It is a good ḥadīth, narrated by al-Bayhaqī, who said: Its isnād is authentic." And he said in another place (1/414): "It is an authentic ḥadīth as previously explained, and this clearly indicates that they [the ears] are not part of the head, for if they were, he would not have taken new water for them like the other parts of the head, and it clearly indicates taking new water." I say: There is no proof in it for what they said, as the most it indicates is the legitimacy of taking water for them, and this does not contradict the permissibility of sufficing with the water of the head, as this ḥadīth indicates, so they agree and do not contradict. What I mentioned is supported by the fact that it is authentically reported from him (ṣallá Allāhu ʿalayhi wa-sallam): "that he wiped his head with the leftover water that was in his hand." Narrated by Abū Dāwūd in his "Sunan" with a good isnād as I clarified in "Ṣaḥīḥ Sunan Abī Dāwūd" (no. 121), and it has a corroborating report from the ḥadīth of Ibn ʿAbbās in "al-Mustadrak" (1/147) with a good isnād as well, and others have narrated it. See "Talkhīṣ al-Ḥabīr" (p. 33). All of this is said on the assumption of accepting the authenticity of the ḥadīth of ʿAbd Allāh ibn Zayd, but it is not established; rather, it is anomalous as I mentioned in "Ṣaḥīḥ Sunan Abī Dāwūd" (no. 111) and explained in