Abu Dawud

Benefits and Issues:
The method of wiping the head mentioned in the hadith is for those whose hair is long (i.e., shoulder-length hair), as was the case with the Messenger of Allah sallallahu alayhi wa sallam. Women also have long hair, so they too can wipe their heads in this manner.

English Commentary:
1:
In reality, this is a single wiping (masah); the narrator has counted the wiping of both the front and back separately and has described it as "twice" (marratayn).

2:
This hadith indicates that the wiping of the head should be started from the back part of the head. However, the agreed-upon narration of Abdullah ibn Zayd, which has been mentioned above, is contrary to this and is more authentic. This is because, in the hadith of Rabi', there is a narrator, Abdullah ibn Muhammad ibn Aqil, about whom there is criticism. And even if its authenticity is accepted, it is possible that the Prophet (sallallahu alayhi wa sallam) did so to demonstrate permissibility.

3:
This is a less preferred (marjuh) opinion. The preferred (rajih) view is to begin wiping from the front part of the head, as has been mentioned in the previous hadith.

1:
Through this chapter, the author intends to refute those who hold the view that wiping (masah) should be performed three times.

2:
Imam Tirmidhi has narrated this same position from Imam Shafi'i, but Baghawi and all the Shafi'i scholars have also reported the view of Imam Shafi'i as advocating wiping three times. The general practice among the Shafi'is is also upon three times. However, either this is by analogy (qiyas) with the other limbs, which is not correct in opposition to an explicit text, or it is based on adherence to some weak narrations (ahadith). (Moreover, in other ahadith of the two Sahihs, it is explicitly stated that sufficing with one time is sufficient.)

Benefits and Issues:
In this narration, wiping (masah) of the head is mentioned twice, which is for the clarification of permissibility. Some say that this is the expression of the narrator; the narrator means that once the hands are brought from the back to the front, and the second time from the front to the back. However, the first opinion is more correct. Secondly, in this narration, the beginning of wiping is mentioned from the last part of the head, which is contrary to other narrations. Therefore, due to this narration being in opposition to authentic hadith, it is weak. But both of the above-mentioned possibilities are weak, because this hadith is of the level of hasan (good). There is no contradiction between this and the narration of one wiping; rather, reconciliation is possible, and that is that it can be considered as something done occasionally. «والله أعلم»

Benefits and Issues:
According to some scholars, there is confusion (idtirab) in the narration of this narrator, because in the same narration found in Ibn Majah, there is explicit mention of taking fresh water, and some have explained it by saying that the Prophet (sallallahu alayhi wa sallam) took fresh water, poured half of it out, and then wiped his head with the moisture remaining on his hands. [عون المعبود]
In any case, from the authentic narration, it is established that taking fresh water for wiping the head (masah) is proven, and that is what is correct.

Commentary:
(1)
Hazrat Rabi' radi Allahu anha is among the young female Companions, meaning she was of a young age during the blessed life of the Messenger of Allah sallallahu alayhi wa sallam. She belonged to the Ansar tribe of Banu Najjar. Her father, Hazrat Mu'awwidh ibn 'Afra' radi Allahu anhu, participated in the Battle of Badr.

(2)
Our esteemed researcher has declared this narration weak in its chain of transmission (isnad), but based on other supporting evidences, the rest of the narration—except for the phrase mentioned in the hadith (akhadha ma'an jadidan: "he took fresh water")—is considered valid as proof. In addition, Shaykh al-Albani rahimahullah has also given the same ruling regarding this narration. See: (Sahih Abu Dawud, Hadith: 122, 117)

(3)
Wiping (masah) over the entire head is Sunnah, as has been stated in the authentic narration. In this, the wiping of the "front and back parts of the head" is mentioned; by this, what is meant is the wiping of the entire head.

Commentary:
(1)
The aforementioned narration has been declared weak in its chain by our esteemed researcher, whereas this very narration is also found from Ibn ‘Afrā’ radi Allahu anhu in Sunan Abu Dawud, and there our esteemed researcher has declared it hasan. In addition, this narration has also been declared hasan by Shaykh al-Albani rahimahullah.
In any case, this narration is authoritative and actionable.

(2)
In this narration, the wiping (masah) of the head is mentioned as being done twice, which is for the purpose of indicating permissibility.
Some have said that this is the expression of the narrator.
The meaning of the narrator is that once the hands are brought from the back to the front, and the second time from the front to the back, but the first opinion is more correct.

Commentary:
(1)
In the Noble Qur’an it is stated:
﴿فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ ﴾ (al-Ma’idah: 6)
In this, the mutawatir (mass-transmitted) recitation is ﴿أَرْجُلَكُمْ﴾ (with an open lām),
which is connected (in grammatical construction) to ﴿وُجُوهَكُمْ﴾.
That is, when you intend to pray, then wash your faces and your hands up to the elbows, and wipe your heads, and wash your feet up to the ankles.
However, there is a rare (shaadh) recitation ﴿أَرْجُلِكُمْ﴾ (with a kasrah under the lām),
in which case its connection would be to ﴿بِرُءُوسِكُمْ﴾, and the meaning would be: wipe your heads and your feet.
The statement of Ibn Abbas radi Allahu anhu could have been based on this rare recitation.
Since this narration itself is not authentic,
for this reason Shaykh al-Albani rahimahullah has declared this statement of Ibn Abbas radi Allahu anhu to be munkar (rejected).
The correct view is that the meaning of this verse is according to the mutawatir recitation, and according to this, the Qur’an mentions only the washing of the feet, not wiping them.