Chapter 05 - Wiping over the socks (kuffs)

Hadith 53: Al Mughirah bin Shu' bah said: I was with the Prophet (during an expedition), he then performed ablution and I dashed to take off his socks (khuffain). He said, ''Leave them for I had put them on after performing ablutions''(1). So, he wiped over them.
(agreed upon)




footnotes: (1) Mash (wiping) over the socks is conditioned. One should have put on the socks after performing ablution, if socks have been worn without performing an ablution then wiping over the socks is not permissible.

Hadith 53: Narrated by Al-Arba'a except An-Nasa'i: The Prophet wiped over the upper part of the leather socks and the under part of it.
(In its chain of narrators, there is weakness)

hadith 54: Narrated Ali : ''If the religion were based on opinion (1), it would be more important to wipe over the under parts of the leather socks than the upper, but I have seen Allah's Messenger wiping over the upper parts of his leather socks.''


(reported by Abu Da'ud with a good isnad - chain of narrators) )


footnotes:

1 - It means that the religious commands and prohibitions are based on Revelation and not on prudence. One cannot accept or reject the orders on their comprehension or incomprehension. It does not mean that the commands and prohibition of religion are against the intellect and wisdom. It also proves that in the presence of a Sahih hadith, giving a verdict against it is not allowed, that is why it has been clarified in Islamic Jurisprudence and its principles.

56. Narrated Safwan bin 'Assal[3] When we were on a journey,[4] the Prophet used to command us to wear our leather socks for three days and three nights,[5] whether we had to answer the call of nature or slept. However, in case of ejaculation or sexual impurity, he commanded us to remove the leather socks.
[Reported by An-Nasa'i and At-Tirmidhi, version is of the latter. With them Ibn Khuzaima graded it Sahih (sound)]


[3] Safwan bin ‘Assal Al-Muradi Al-Jumali was a well-known Sahabi who had accompanied the Prophet (PBUH) in twelve Ghazwat (expeditions). He settled at Kufa and it is said that among the Sahaba, only 'Abdullah bin Mas’ud reported a Hadith from him.

[4] Mash (wiping) over the socks is right, and permitted by Ahadith. There are more than eighty (80) Companions of the noble Prophet (PBUH) who have narrated and spoke about this topic. 'Ashra-e-Mubashshara (ten most pious companions of the noble Prophet PBUH, who were given the glad tiding of Paradise in this world) are also included in the list of reporters. Ibn 'Abdul-Barr has related the consensus of opinion concerning this issue.

[5] It means that Mash (wiping) is allowed for a traveler up to three days and for a resident up to thirty-four hours. The time period for Mash starts from the nullification of ablution and not from the time of wearing the socks. The way of carrying out Mash (wiping) is to soak the hands with water and starting from the fingers, drawing it up to the calf of the leg. After the completion of permitted time and by passing of the wind, urine, etc., Mash nullifies, and is also cancelled by all those things, which cancel or nullify the ablution.

57. Narrated 'Ali The Prophet fixed the period of Mash (wiping) over the leather socks (Khuffain -- plural of Khuff) for three days and nights for a traveler and one day and a night for the resident person in a town
[Reported by Muslim].

58. Narrated Thawban[6] Allah's Messenger sent out a military expedition and commanded them to wipe over the turbans[7] and leather socks.
[Reported by Ahmad and Abu Da’ud. Al-Hakim graded it Sahih (sound)]


[6] He is Thawban bin Bujdud bin Jahdar, who was nicknamed Abu 'Abdullah. He was an inhabitant of As-Surat, which is a place between Makka and Al-Madina. It was also said that he was from Himyar. He stayed with the Prophet throughout his life, then settled in Sham and later on moved to Hims, in which he died in 54 H.

[7] In Arabic text the word Asa'ib stands for a bandage, which is used for dressing of wounds; or in case of broken leg or arm, over the wooden strips around the broken bone.

59. Narrated 'Umar in a Mawquf (untraceable) and Anas in a Marfu ' (traceable) Hadith: "If one of you performs ablution and puts on his two leather socks, let him perform Mash (wipe) over them (with water) and pray in them, and he may not take them off if he so wishes[8] except after ejaculation or sexual impurity.
[Reported by Ad-Daraqutni and Al-Hakim and graded Sahih (sound) by him]


[8] ‘If he so wishes' means within the permitted time for Mash (wiping). After the completion of Mash time, it is a must to take off the socks and perform ablution afresh and wash the feet too and put on the socks again then the time for Mash will start anew.

60. Narrated Abu Bakra[9] The Prophet gave permission for the traveler to perform Mash (wiping) over his leather socks for three days and nights and for a non-traveler for a day and a night, if he had put them on in a state of purity.
[Reported by Ad-Daraqutni, and graded Sahih (sound) by Ibn Khuzaima]



[9] His name is Nufai' bin Al-Harith or bin Al-Masuh. He descended from Ta'if Fort together with a group of slaves and became a Muslim, whereupon the Prophet freed him. He was among the virtuous Sahaba and died at Basra in 51 H or 52 H.

61. Narrated Ubai bin 'Imara[10] I asked, "O Messenger of Allah, may I wipe over the Khuffain (leather socks)?" The Prophet replied, "Yes". I asked, "For one day?" He replied, "For one day". I again asked, "And for two days?" He replied, "For two days too". I again asked, "And for three days?" He replied, "Yes, as long as you wish".[11]
[Reported by Abu Da’ud, who said, "It is not strong."[12]]


[10] Ubai bin 'Imara was a Sahabi from the Ansar of Al-Madina. He settled in Egypt. Ibn Hibban said, "He prayed to the two Qiblah, but I do not take his report as a complete chain of narrators."

[11] Sanad (transmitted chain) of this Hadith is not sound. That Hadith in which the period of one day (twenty-four hours) for a resident and three days for a traveler is granted is sound.

[12] This Hadith was not taken as evidence for its weakness and for contradicting the sound and good Hadith that fixed the durations. An-Nawawi has mentioned in Sharh Al- Muhadhdhab that the Imam have agreed on the weakness of this Hadith and Ahmad said, " Its narrators are unknown."


Source: A d u r r a h m a n.org